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1 LIBRARY OF CONGRESS. 



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UNITED STATES OP AMERICA 



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STUDIES 



IN" THE 



Greek New Testament 



BY RICHARD M. SMITH, M.A. (Univ. of Va.), Ph.D. (Leipzig), 

For ten years Professor of Classical and New Testament Greek in Randolph' 
Macon College, Virginia. 



Edited, with an Introduction, by Jno. J. Tigert, LL.D. 



"T/ic letter killcth, but the ^Bf3p|Sfc*& •"— Paul. 

NOV G \^95 

Nashville, Tenn.: 

Publishing House Methodist Episcopal Church, South. 

Barbee & Smith, Agents. 

1895. 



: S53 



TO THE MEMORY 

OF 

GEORGE E.M.WALTON, 

OF HANOVER COUNTY, VA., 
AND TO HIS WIFE, 

ANNA LAWSON WALTON, 

BY WHOSE LIBERALITY AND SELF-DENIAL WAS FOUNDED THE 

GREEK LIBRARY 

THAT HAS BEEN OF SUCH ASSISTANCE TO 
THE WRITER IN LITERARY WORK AND IN THE INSTRUC- 
TION OF HIS CLASSES, 

THIS BOOK IS RESPECTFULLY DEDICATED. 

(2) 



Copyright, 1S95. 



r PREFACE 

It is the earnest desire of the writer to do what he can 
to stimulate and aid students and teachers of the Greek 
language to appreciate and enjoy and communicate the 
highest benefit to be obtained from the work in which they 
are engaged. 

Again, every earnest Christian, even though never 
formally a student of Greek, seeks in the course of his life to 
gain, from Sunday-school lessons, sermons, conversations, and 
various religious books and periodicals, a knowledge of Greek 
words, customs, and history that gives him a better understand- 
ing of God's New Covenant— not his "Testament" — which was 
written in Greek and to a world permeated by Greek civiliza- 
tion. Much of this information, scattered perchance through two 
or three-score years, could, if gathered together, be contained 
in the conversation of a few hours; and if to those just passed 
or just passing through the gate that opens upon life's work a 
gleaner should bring these lessons of their future, they could 
live to use what otherwise they must live to learn. To be such 
a gleaner is the writer's endeavor. 

(3) 



CONTENTS. 

PAGE 

Introduction 5 

Chapter I. 
The Value of the Ability to Read the Original Text 7 

Chapter II. 
Facts of General Application: 

I. Hebrew 13 

II. Greek , 15 

Chapter III. 
Individual Words and Passages 28 

Chapter IV. 
Witness f-om Without 118 

Chapter V. 
Helps , 138 

Appendix. 

I. Doctrines of Baptisms and the Spirit of Jesus 153 

II. The Halo of the Present 161 

III. New Testament Events and Dates i-iv 

(4) 



INTRODUCTION. 

My friend, Dr. Richard M. Smith, has, in this unpretending 
volume, performed a very useful work, for which many will 
be prepared to accord him sincere thanks. No translation can 
carry over into another tongue many perfectly obvious shades 
of meaning, the subtly suggestive elements of word-history, and 
those beauties and refinements of expression which the orig- 
inal brings to even a beginner in Greek. Yet, by such helps 
as Professor Smith has here given, the merely English reader 
is put in the way to appreciate much that would otherwise 
completely elude him. The commentators do this after a 
fashion; but generally with scarce sufficient condescension to 
men of low estate. Doctrinal and grammatical construction 
too often engages their attention to the exclusion of those 
points, simple and obvious to scholars, upon which beginners 
most need and most appreciate light. In this book, Professor 
Smith has not taken things for granted. 

On a smaller scale, but with no less accuracy and richness 
of scholarship, Dr. Smith has done for his readers what Dr. 
Marvin R. Vincent, of Union Seminary, has accomplished in 
his three large octavo volumes entitled, "Word Studies in the 
New Testament." I doubt not that Dr. Smith would cordially 
join me in commending the capital work of Dr. Vincent to those 
readers whose sharpened appetites may demand a further pro- 
vision of these good things. 

Distinctness is a leading characteristic of this little treatise. 
Outlines stand out sharp and clear against the horizon of our 
common thought, sometimes with a blazing sun behind them. 

(5) 



6 Sttidies in the Greek New Testament. 

Clearly apprehending the distinctions he has sought to draw, 
Professor Smith has clearly presented them to his readers with 
a rigidly practical purpose to help them to understand and to 
use the sacred text. His success in achieving his deliberately 
and wisely chosen ends will be obvious to the scholar no less 
than to the learner, and needs not to be further pointed out in 
this introduction. 

I join the author in his devout wish for extended usefulness 
for the following pages. Jno. J. Tigert. 

Nashville, Term., September 10, 1895. 



STUDIES IN THE GREEK NEW TESTAMENT. 



CHAPTER I. 

The Value of the Ability to Read the 
Original Text. 



The value of the ability to read the New Cove- 
nant in the original Greek may be illustrated by 
the examples of Luther, Melanchthon, and Zwin- 
gle: all "reformers" and simplifiers of current 
religious views, not despite their learning, but by 
help of it. Their knowledge it was, offspring of 
the special gifts and providence of God and of 
their own pious zeal, that enabled them to press 
through the tangled jungle of traditional error 
back toward the sources of truth. 

Helpfulness requires knowledge as well as love. 

Luther and Zwingle went back beyond the " au- 
thorized version " of the Church; Wesley, the be- 
liever in " Christianity in earnest/' and worker 
among the poor and ignorant, was so familiar with 
the Greek Testament that he could quote from it 
more accurately than from the English translation. 
(Tyerman, Life of Wesley, III., p. 656.) 

The connecting link between words in different 

Independent Translating languages is the idea. He 

Compels One to Think, that translates aloud from the 

Greek text must think of its meaning before he 

(7) 



8 Studies in the Greek New Testament. 

can select the English word by which to translate 
it. Therefore, so long as he really translates and 
does not merely use the Greek words as prompt- 
ers to remind him of the English words already 
memorized, he is compelled to think. 

Now we all know that the greatest danger in 
reading the Bible, or any words to which we are 
accustomed, is that the words may pass along by 
the eye or over the tongue without the mind's rous- 
ing even to glance at the passer-by so familiar. 

For this reason exponents of " authority " in all 
departments of thought and action are those most 
likely to allow to pass traditional errors. Some 
one of "the common people," some novice to 
whom they are still z^familiar, is finally the first to 
notice, suspect, and arrest them. 

Again, the absence of a fixed translation causes 
Independent Translation Se- the reader to think at dif- 
cures Instructive Variety, ferent times of different 
renderings of the Greek word, and hence to get 
different views of truth. It is not wise to look at 
a painting always from the same point of view, 
even though it be the best one ; all are better than 
any one. 

The hearer, also, in religious assemblies, as 
elsewhere, if always told the same words in the 
same order, tends to become wearied and inatten- 
tive. Often, also, when the mind gets a wrong 
idea from an ambiguous or obscure word or 
phrase, this misconception, if the ambiguous ex- 
pression remains unchanged, will continue for 



Value of Ability to Read the Original Text 9 

years, or even for life, however often the words be 
read. A new word or arrangement arrests the at- 
tention of the hearer, makes him think; and he 
sees his mistake. 

Such frequently misunderstood expressions as, 
" Drink ye all of it" or, ''Let him be anathema 
Maranatha," would at once become plain when 
heard as: "All drink of it;" "Let him be de- 
voted to destruction; the Lord cometh." 

Another value in independent translation is that 
a reader can do as a speaker, and, within proper 
bounds, adapt his language to his audience. Many 
words that in Greek were plain and in everyday 
use are, as transferred into learned English, ob- 
scure or unusual. Few know or reflect that "to 
take the sacrament" is "to take the oath of alle- 
giance;" that to "join in the communion" is to 
" join m fellowships in union;" that " atonement " 
means " reconciliation; " and that "The Acts of 
the Apostles" are the "Deeds of the Missiona- 
ries" 

The reader should always, if possible, be able 
to vary the not-original English word used in 
translating the original Greek word, in order that 
he may change it if he knows it to be under- 
stood either incorrectly or faintly. • Every religious 
teacher does thus paraphrase ; either in brief by a 
word, or explanatory comment, or by a sermon. 
Since, therefore, all paraphrase, all need to get 
the exact thought of the original by help of com- 
mentaries or otherwise. The study of the original 



io Studies in the Greek New Testament. 

language is a short method of doing this. As 
says one: " What the commentator attempts to 
explain in many words and long periphrasis, the 
Greek itself often flashes directly and graphically 
upon the mind." 1 Says an honored bishop: "I owe 
to the careful reading of the Greek New Testa- 
ment more than any or all the commentaries have 
been able to furnish me, and I believe that a man 
who does his own thinking will always find his 
richest suggestions and fullest knowledge in his 
own patient and prayerful study of the original." 

A knowledge of the real, fundamental meaning 
of the original word lights up vagueness, corrects 
mistaken views, and often gives beautiful pictures 
and illustrations. Our Lord said not, "Be con- 
verted" but "Turn ye." — Turn, ye backsliding 
children. Turn ye, like the Prodigal, back to 
your Father. Turn ye from the broad way that 
leadeth unto death. Turn ye; for why will ye 
die? 

The "remission of sins" is "the sending azvay 
of sins" — "As far as the east is from the west, 
so far hath he removed our transgressions from 
us." 

Each Church knows what it calls "baptism;" 
over the meaning of the word in the mouth of the 
apostles, a whole body of Christians has to some 
degree separated from their brethren ; and even 
now the greatest need for light is over the real 
meaning of such common words as, "Insfira- 

iDr. M. D. Buell, Boston. 



Value of Ability to Read the Original Text. 1 1 

tion** '''Word of God, 77 " Sanctification" "Jus- 
tificatio n," " Fa ith . ' ' 

In the days of Luther the requirement of "pen- 
itence" had been corrupted into the requirement 
of "penance" and this confusion of the two ideas 
continues in the Romanist Church to this day. 
The second of Luther's famous theses is: "This 
word [repent] cannot be understood of the sacra- 
ment of .penance as administered by the priests;" 
and from an "Approved Catholic Bible " which 
" the faithful may use without fear," issued re- 
cently with the approval of the Archbishop of 
Philadelphia, James F. Wood, I copy the follow- 
ing: 

"John was in the desert baptizing and preach- 
ing the gospel of penance for the remission of 
sins." (Mark i. 4.) 

"Bring forth, therefore, fruit worthy of pen- 
ance." (Matt. iii. 8.) 

For us the reformers broke the ecclesiastical 
chains put upon the Church by the teaching that 
to satisfy certain men by doing "penance" was 
the requirement of our Prince for the pardon of 
offenses. 

Moreover, unchanging uniformity almost inevi- 
tably inculcates the idea that the "Authorized Ver- 
sion " is infallible, and when a "Revised Ver- 
sion " is finally made by the Church, or a new 
word used by an individual, a shock is felt as if 
"the Word of God" were being corrected by 
mortal man, and the " fear of man " and the fear 



12 Studies in the Greek New Testament. 

of this shock to the reverence and piety of others 
checks many a word of truth and usefulness. 
Yet it must never be forgotten that our Great 

Teacher spoke not " to the wise and pru- 
Warning. . ,, , _. 

dent, but to babes, not to learned dia- 
lecticians or etymologists, but to " the common 
people," who took words in their simple, every- 
day meaning. 

What to them, however, was a common word 
and a natural sense is to us in a foreign language 
and strange. Learning is needed to put us in the 
situation of these simple hearers of nineteen hun- 
dred years ago. But, when once there, we must 
be natural, like " little children." Wgrse than ig- 
norance is perverted, distorting ingenuity. Igno- 
rance stays at zero ; foolish subtlety can go on to 
minus infinity. 

" In that hour Jesus rejoiced in the Holy Spirit, 
and said: I thank thee, O Father, Lord of heav- 
en and earth, that thou didst hide these things 
from the wise and understanding, and didst reveal 
them unto babes. Even so, Father, for so it 
seemeth good in thy sight." (Luke x. 21.) 



CHAPTER II. 
Facts of General Application. 

1. HEBREW. 

Everyone when writing in a foreign language 
will almost inevitably leave traces of his own na- 
tionality. The habits of a lifetime will show them- 
selves. For this reason we find in the Greek in 
which the New Covenant was recorded many He- 
brew characteristics that had entwined themselves 
into the Greek as spoken and written by Jews. 
Among these are the following: 

In Hebrew both in and by means of were ex- 
i. Use of "In" pressed by one preposition. Natural- 

for "By." ly, therefore, Hebrews when writing 
Greek united both ideas in one word, using the 
preposition 'en to denote both in and by (means 
of). Thus persons are " slain 'en the sword," and 
"trodden down 9 en the feet of men," "led 9 en the 
Spirit, 5 ' and commanded to " swear neither 'en 
heaven nor ' 'en earth nor 'en their own heads." 
The unbelieving husband maybe sanctified 'en his 
wife, and Christians are to greet each other 'en a 
kiss of love. God does mighty acts 'en his right 
arm, and 'en the finger of God the Messiah casts 
out demons. Baptism is given 'en the Holy Ghost, 
'en fire, and 'en water. 

(13) 



14 Studies in the Greek New Testament. 

Whether, therefore, 'en means in or by has to 
be decided by the connection of ideas. 

In Hebrew the genitive case is a common sub- 

_. „ ... n stitute for an adjective. Thus 

2. The Genitive Case. J 

our "still waters" in the twen- 
ty-third Psalm represents "waters of stillness " in 
the original Hebrew. The "judge of unrighteous- 
ness " means the " unrighteous judge." " Water 
of life" may sometimes stand for "living," that 
is, running ox " sfring "-(ing) water. 

Among the Hebrews "living water" meant 

3. Other Idioms, f* 1 **' runnin g' lea P in g- s tring- 

ing water; water of spring or well 

as opposed to stagnant water or water of cistern. 
Thus in Genesis xxvi. 19, where in English we 
read that "Isaac's servants digged in the valley 
and found there a well of springing water " the 
Hebrew said " of living water." 

It was only natural, therefore, that the Samar- 
itan woman, hearing the Jewish stranger at the 
wellside speak of giving her "living water," 
thought he spoke of the water of the well, for 
which she had come. If we do not think of the 
use of the words in Hebrew, we find her answers 
incomprehensibly silly. 

This and many other idioms, such as the fre- 
quent position of subject after verb; the combined 
use of relative and personal pronoun, as in the 
words: " Of who?n the daughter of her had an un- 
clean spirit" (Mark vii. 25); the expression, "It 
came to pass;" and such phrases as, "With 



Facts of General Application. 1 5 

desire have I desired" and the use of "all — 
not" to mean none, as in the words, "All flesh 
would not have been saved," meaning, "No flesh 
would have been saved" — except the Lord had 
shortened the days (Mark xiii. 20); with which 
we may compare these words from the Old Cove- 
nant: " God is not in all his thoughts" — in none 
of his thoughts; these and other peculiarities 
of themselves go to show that the New Covenant 
was written by Hebrews. 

In Hebrew there was no " Indirect Discourse," 
4. No Indirect State- n ° " Oratio Obliqua." There- 

ment in Hebrew. fore, every report of what had 
been heard had to be given in " Oratio Recta," as 
if, as we would say, "giving the exact words of 
the speaker." Of course this would be an absurd 
claim. Therefore, "Oratio Recta," "Direct Quo- 
tation," did not have to a Hebrew the implication 
of necessary and absolute verbal accuracy. This 
is, I think, a very important fact. 

Any reader of the New Covenant can see how 
free in their quotations were its writers; and our 
Lord uses words — weak and unworthy vehicles for 
his thoughts — with a divine boldness that, as I feel, 
was intended to free his followers from literalism 
by rendering it impossible. 

II. GREEK. 

There was in Greek no punctuation and no re- 

1. No Punctuation striction of capitals to the beginning 

nor Small Letters, of sentences and proper names ; for 

there were no other letters at all. Therefore all 



1 6 Studies in the Gi'cek New Testament. 

punctuation is a matter of judgment or of tradition. 
In John vii. 22 we may read either, " One work I 
did, and ye all marvel. On this account [What 
would this mean?] hath Moses given you circumci- 
sion," etc. ; or, " One work I did, and ye all mar- 
vel on account of this. Moses hath given you cir- 
cumcision, . . . and on the Sabbath you circum- 
cise a man. If a man receives circumcision on the 
Sabbath that the law of Moses be not broken, are 
you angry with me because I made an entire man 
well on the Sabbath?" That is, I did only one 
work on the Sabbath, and that a good work, and 
you think it strange ; and yet you perform countless 
circumcisions on the Sabbath without scruple. 

In John xiv. 31, as now translated and punc- 
tuated, we have an incomplete, ungrammatical 
sentence. Without changing the translation, as 
might be done, it would be correct if punctuated 
thus: 

"But, that the world may know that I love the 
Father and do thus even as the Father gave me 
commandment, arise, let us go hence [to Gethsem- 
ane that I may drink the cup of suffering]." 

There are other passages, such as, "Well do 
you set aside the commandment of God to keep 
your own tradition," that might be better if read 
as questions. "Do you well to set aside the com- 
mand of God in order to keep your own tradi- 
tion?" (Mark vii. 9.) 

Similar cases are numerous, but comparatively 
unimportant and difficult of decision. 



Facts of General Application. 



The second person plural of the present tense is 

2. Identity in Form of the same in the indicative mood 

Commands and State- as in the imperative. 

ments in Second Per- We may, therefore, read that 
son Plural. Qur Lord ga y untQ the Scnbeg 

(Bible students by profession) either, "Search 
the Scriptures," or "Ye search the Scriptures, be- 
cause you [the pronoun is expressed in the Greek] 
think in them you have eternal life, and they are 
they which testify of me, and you are not willing 
to come to me that ye may have life." (John v. 

39> 4°- ) 

The personal pronouns — I, we, you, he, she, 

they — were rarely expressed 

3. Emphasis of Pronouns. J . J / 

unless emphatic. I he orig- 
inal Greek will therefore help us to know when to 
put the stress of the voice and thought upon them. 

Says the astonished Pilate to the meek-looking 
prisoner whom his soldiers had been allowed to ar- 
rest as a stirrer up of sedition like Barabbas, and 
who is now brought before him: "Thou art the 
King of the Jews?! " 

Says the high priest: "Thou art the Messiah, 
the Son of the Blessed?!" 

To the unclean spirit, who had refused obedi- 
ence to the disciples when ordered by them to 
come out of the tortured boy, the Master says: 
" Thou dumb and deaf spirit, / command thee. 
Come out of him, and enter into him no more." 
"You pray for me," says Simon Magus to Simon 
Peter and the other evangelists, when told by 
2 



1 8 Studies in the Greek New Testament. 

Peter: "Pray the Lord, if perhaps the thought 
of thy heart may be forgiven thee." (Acts viii. 
22-24.) 

There are many such instances in which the 
knowledge of this fact is a valuable aid to getting 
the full force and vividness of the passage. 

Again, the pronoun "you" in English leaves us 
ignorant whether one or more than one person is 
addressed. In consequence we often miss one 
portion of the meaning of the words addressed by 
our Lord to Simon Peter. The warning we get, 
but restrict it too much to Peter; the confidence 
shown him and the trust imposed upon him we 
correspondingly fail to see. The Lord says: " Si- 
mon, Simon, lo Satan hath desired you \_phiral= 
you all~\ to sift you [all; plural] as wheat, but I 
prayed about thee [singular] that thy faith may not 
fail, and thou, when thou hast turned, strengthen 
thy brethren." (Luke xxii. 31, 32.) Thou, whom 
I have specially favored, thou on whom thy breth- 
ren have been accustomed to lean, when thou hast 
been restored, strengthen thy brethren, for this 
shall be an hour of trial, of " sifting," of you all. 
Judas was found to be chaff. 

A well-known and fundamental characteristic of 
4. Continuous and the Greek language is the careful 

Single Acts. distinction made in it between a 
single and an unfinished, continued, or customary 
act. This distinction is quite carefully observed 
in the Greek of the New Covenant, as, for in- 
stance, in the following passages: 



Facts of General Amplication. 1 9 

" For if we [continue to] sin willingly, after we 
have received the knowledge of the truth, there re- 
maineth no more a sacrifice for sin, but a certain 
fearful expectation of judgment." (Heb. x. 26.) 

" If any man sin [single act], we have an Advo- 
cate with the Father." (1 John ii. 1.) 

" Every one that abides in Him does not [con- 
tinue in] sin. Every one that sinneth [= lives in 
sin] hath not seen Him nor known Him." ( 1 John 
iii.6.) 

" No one having put his hand to the plow and 
continuing to look toward the things behind him is 
in the right position jVu-thetos] for the kingdom 
of God." (Luke ix. 62.) Let him look in the di- 
rection in which he undertakes to guide the plow. 

In the words, "Seek, and ye shall find; knock, 
and it shall be opened unto you; ask, and it shall 
be given unto you," all the commands are in the 
tenses of continuance. 

In Luke we should read, not, "And she had a 
sister called Mary, who also sat at the Lord's feet 
and heard his word," as if Mary habitually sat 
still and left all the work to Martha, but, "And a 
certain woman, named Martha, received him into 
her house. And she had a sister, called Mary, 
who had taken her scat at the Lord's feet and was 
listening to this talk," while Martha was "fulled 
to and fro" [peri-e-spato] about much minister- 
ing, "worrying" [merimnais], and "bustling" 
[thorubazei]. Therefore, when she wished Mary 
to cease listening and come and help her to do 



20 Studies in the Greek New Testament. 

more for his comfort, and perhaps the fame of her 
housekeeping, our Lord kindly says: " Martha, 
Martha, you are worrying and disturbing yourself 
for many things [for us] ; but there is need of few 
things, or of only one. For Mary chose the good 
part, and it shall not be taken away from her." 
(Luke x. 38-44.) 

Similarly the poor cripple at Lystra " was listen- 
ing 'to Paul as he was speaking," when Paul, " fas- 
tening his eyes upon him," noted his earnest at- 
tention and faith, and "cried with a loud -voice, 
Stand upright upon thy feet." (Acts xiv. 8-10.) 
"The same heard Paul speaking" gives no idea 
of earnestness or continued attention. 

In Acts viii. 25 we should read of Peter and 
those with him in Samaria, not, " They returned 
to Jerusalem," but, " They started on their return 
to Jerusalem, and \_o.n the zv,ay~] preached the glad 
tidings to many villages of Samaria " 

Again, the Greek, language, when used with ac- 
curacy, distinguishes between the general and the 
particular relative. Thus, for example, in such a 
sentence as, " Do what I command you," it, if 
used correctly, would make plain whether it 
means " vthaX-ever I command you," or "this 
zvhich\ am commanding you." This is of help, in 
the interpretation of many passages. 

The Greek had no w or J, and seldom any h. 
5. Defects in the Greek Jt dropped a final consonant 
Alphabet and Writing, except n, r, and s, unless the 
word was thoroughly foreign, and added in mos,t 



Facts of General Amplication. 2 1 

cases the letter s to names of men, if ending in a 
vowel. Consequently, in. the Greek translation of 
the Old Covenant and in the New Covenant the 
old Hebrew names are greatly changed. 

Miriam^ for example, undergoes the following 
changes: 

Miriam Hebrew. 

Mariaw and Maria . . . . Greek. 
Maria . . . . . . ' . . . Latin. 

Marie French. 

Mary . . . . . . . . English. 

Jos\m a , written also Jcs/i?t a (Ezra ii. 2, and 
elsewhere), with an almost inaudible a, became 
Jesu-s. Eli/a/* became Elia-s; //-anna4 became 
Anna. 

The changing of these old Hebrew names de^ 
prives us of a reminder of our indebtedness to the 
Jews, and loses for us in their hearts the quietly- 
working friendly influence of acknowledged grat- 
itude and common ties. 

In reading the original we can get the clear- 

6. Clearness, Emphasis, n ess, emphasis, and rhythm 

and Rhythm of the expressed by the position and 

Original Text. sound of the words. When we 

translate we must change the position and sound 

of the words and, therefore, lose this help. 

It is much easier for a reader of Greek to get 
the full force of a passage than it is for the read- 
er of any translation. There are many little links 
that help to connect the train of thought, many a 
delicate shade of meaning and significant stress 



22 Studies in the Greek New Testament. 

of voice indicated by the position of the word, 
that while they supply little, yet supply, some- 
times, just the little that is needed to make clear 
what would otherwise be obscure, or to give the 
vividness or point of a sentence, ""fste de . . . 
"esto de," says James. Ye knozv> my beloved 
brethren, but let every man be -swift to hear, slow 
to speak, slow to wrath.' ' (James i. 19.) 

In Acts xxz\ ty—12 we read: " But Festus, wish- 
ing to leave a favor (ch&rin) with the Jews, said 
to Paul, You wish to go to Jerusalem and there be 
judged before me?" Said Paul: " If I do wrong 
and have done anything worthy of death, I do not 
pray not to die ; but, if nothing of what these per- 
sons accuse me is true, no one can give me up to 
them as a favor (c/iarisasthzi) . Caesar I appeal 
to." Replied Festus: " Caesar thou hast appealed 
to; to Caesar thou shalt go." By changing the 
correspondence of charin and c/tarisasthai we 
obscure the keen insight and pungency of Paul's 
reply. Paul was ever quick and forcible in retort 
to injustice. 

Onesimus, the name of Philemon's runaway 
slave, who now after his conversion by Paul was 
returning to his master, meant '* Helpful." Paul 
writes to Philemon: " I beseech you for my child 
whom I have begotten in my bonds, * Helpful;' 
who was once unserviceable to you, but is now 
most serviceable both to you and to me." (Phile- 
mon 11.) 

Paul's loving heart was quickening him to notice 



Facts of General Application. 23 

even little things that could minister to the cause 
of Christian brotherhood, just as he was ever 
ready to seize an analogy or make an incisive re- 
joinder. 

To lose the rhythm of a speaker is often to lose 
not merely poetic form but also the fire of impas- 
sioned emotion. The spirit of poetry and the spirit 
of prophecy are akin. The soul of Paul, stirred by 
some grand thought, like the soul of Elisha when 
roused by the music of the harp, often soared on 
the wings of harmony. To lose this rhythm of 
emotion is to lose the awe inspired by hearing, as 
it were, the very breathing of a soul under the 
power of the Holy Spirit. 

"Love suffereth long, is kind; 
Love envieth not, 
Is not vainglorious, 
Is not puffed up. 
Not unseemly doth she behave, 
Not her own she seeketh, 
Not provoked is she to wrath, 
Not account taketh she of evil. 
Not rejoiceth she in unrighteousness, 
But rejoiceth with the truth 
All things she beareth, 
All things she believeth, 
All things she hopeth, 
All things she endureth." (1 Cor. xiii. 4-7.) 

Was this a Christian psalm ? One like those of 
which, perhaps, Paul writes in the next chapter 
when he says: "What is it, brethren? When you 
come together, each one hath a psalm, hath a 
teaching, hath a revelation, hath a tongue, hath 
an interpretation/' 



24 Studies in the Greek New Testament. 

Similar passages are the following from Philip- 
pians, Thessalonians, and Romans: 

"Finally, brothers, 
Whatsoever things are true, 
Whatsoever things are venerable, 
Whatsoever things are just. 
Whatsoever things are pure, 
Whatsoever things are lovely, 
Whatsoever things are of good report, 
On these things reflect." (Phil. iv. S.) 

"Always rejoice, 
Without ceasing pray, 
In all things give thanks. 



The Spirit quench not, 

Prophecies despise not, 

All things test, 

The good hold fast." (i Thess. v. 19.) 

"Love be without hypocrisy, 
Abhor the evil, 
Cleave to the good. 

In brotherly love toward one another affectionate, 
In honor one another preferring, 
In zeal not slothful, 
In spirit fervent, 
The Lord serving. 
In hope rejoicing, 
In tribulation enduring, 
In prayer continuing, 
The need of saints sharing, 
Hospitality pursuing. 
Rejoice with the rejoicing, 
Weep with the weeping." (Rom. xii. 9-15.) 

Rhythm is natural to religious emotion, to all 
elevation of soul. Hence hymns and congrega- 
tional song, hence psalms and solemn chanting, 



Facts of General Application. 



hence scenes of power around the altar of conver- 
sion and in the aisles of revival. 

Of course regularly composed poetr} r is lost in 
the change of the words into those of a different. 
language, unless special labor be expended in re- 
storing it. In the New Covenant we have three 
quotations of poetry. They are all made from 
Greek literature by the Apostle to the Gentiles 
when writing to those to whom they were fa- 
miliar. 

i. The Corinthians he reminds of a line of Me- 
nander. Learned in their school days, sound mor- 
al counsel believed by them even when heathen, 
how much more now that they are seeking to live 
as followers of the Anointed: 

"i&ddpovGiv yjdyj %p~h®§ oia7dat zaxai" 
Good character is lost by converse with the bad ; 
or, as v/e read it in our Authorized Version, ''Evil 
communications corrupt good manners." 

2. To the Athenians he appeals by the belief in 
the universal fatherhood of God held by two of 
the Greeks' own religious poets: Aratus of Soli 
in Cilicia, his countrvman; and Cleanthes, who, 
with Paul's own spirit, toiled as a water carrier at 
night that by da}' he might have leisure to give in- 
struction. They had sung, 



I I 



"For we are also His offsprin 

1 ! i 

" Tov yap xai yevog ea^tev 

are the words of Aratus ; 



11 



26 Studies in the Greek New Testament. 

j i , r 

" 3 E# Gov yap yevog iapEv 

were the words of Cleanthes. 

Each quotation is the first part of a line of dac- 
tylic hexameter: j — ^ — — j — ^ w A . 

3. In a. private letter to Titus, the young pastor 
in charge of a notoriously degraded people, whom 
he needed to " rebuke sharply," Paul mentions, in 
order to strengthen him in his measures of disci- 
pline, the true, but coarse, testimony given by 
"one of themselves" to their character, a line of 
dactylic hexameter: 
"Kpyjreg del ^atorou, mm dyjpia, yaarepeg apyaL" 

_^_i^ _|^„|^_|^_|^_. 

(Titus i. 12.) 



Facts of General Application. 



2 7 





THE 


GREEK ALPHABET. 


The 


forms of 


the Greek letters will now be 


given, 


as to know them is 


aften of service. 


Form. 


Equivalent. 


Name. 


Remarks. 


Act 


A 


A-lpha 


"Alpha-bet." 


B/3 


B 


B-eta 




ry 


G 


G-amma 




A3 


D 


D-elta 


The "delta" of a river. 


E* 


E 


E-psilon 


__— < • 


z£ 


.Z 


2-eta 




H„ 


E (long) 


E-ta 




®0# 


TH 


Th-eta 




It 


I 


I-ota 


The smallest letter. "An 


K^ 


K 


K-appa 


[iota," a "jot." 


A X 


L 


L-ambda 




M/x 


M 


M-u 




N v 


N 


N-u 




zz 


X 


X-i 




Oo 


o 


Omikron 




II tt 


p 


P-i 




*P 


R 


R-ho 




2(T? 


S 


S-igma 




Tr 


T 


T-au 




Y v 


U 


U-psiloil 




$ <fy 


PH 


Ph-i 




x x 


KH 


Kh-i 




* if/ 


PS 


Ps-i 




0> 


O (long) 


O-mega 


"The Alpha, and the Ontegs., the 
first and the last, the bearinnim? 



and the end. 



CHAPTER III. 

Individual Words and Passages. 



In this chapter we shall have, arranged in alpha- 
betical order, a number of words on which the 
original text throws light that is of value. 

i. Abba. 

This is the Hebrew (Aramaic) word for "fa- 
ther." Naturally, it was dear to the Hebrew writ- 
ers of the New Covenant. But when they wrote 
it they added the Greek word for "father," that 
they who knew only Greek might know its mean- 
ing. For us to use both words, and say, "Abba, 
Father," is to make an unnatural mixture of lan- 
guages, and is as if we should say, " Pater noster, 
our Father;" or " Messiah, Christ;" or " Cephas, 
Peter." Our Lord prayed in his native tongue, 
and said simply: "Father, all things are possible 
to thee; remove this cup from me. But not what 
I will, but what thou wilt." Mark, but not Mat- 
thew nor Luke, retains the Aramaic "Abba,'" 
adding, however, the translation, "Father." 

St. Paul also writes: " For you did not receive 
the spirit of slavery again unto fear, but you re- 
ceived the spirit of sonship by which we cry, 
(28) 



Individual Words and Passages. 



" Father," or "Abba " (/'Father" ). (Rom. viii. 

is-) 

We remember that the Greeks had no parenthe- 
ses or other punctuation marks. 

2. Abijah. 

The course of Abijah, one of the descendants 
of Aaron, is mentioned in I Chronicles xxiv. 10, 
as the eighth. 

3. Adam. 

This is a Hebrew word, and means simply 
" Man." In the Old Covenant, except when used 
as the name of the first "Adam," it is used as an 
ordinary common noun, and translated "man." 
This is done over four hundred and eighty times. 
When there was only one "Adam,'' it was, of 
course, a proper name, " belonging to one person." 
If the Bible had been written in Greek, his name 
would be " Anthro-pos;" if in Latin, "Homo;" if 
in English, "Alan" 

4. ^Bnon, 

where "John was baptizing, because there were 
many waters there," is a Hebrew (Aramaic) word 
meaning "''Springs?* 

5. Alabaster-box. 

Pliny, the naturalist, who was suffocated while 
making observations during the destruction of Her- 
culaneum and Pompeii in 79 A.D., writes in his 
Natural History (xxxvi. 12): "This stone some 
call alabastrites, and hollow it out also for oint- 



30 Studies in the Greek New Testament. 

merit boxes, since it is said to preserve ointments 
uncorrupted most excellently." 

6. Amen. 

This is a Hebrew participial adjective meaning 
firm, sure, true. In Revelation iii. 14., our Lord 
is called the u Amen" — that is, "the Sure," and 
" the faithful and true witness." Paul says the 
promises of the Messiah are not "Yes and no," 
but are " Yes and sure (amen)." The expression 
"Verily, verily," is a translation of the Hebrew 
"Amen, amen;" and we generally find these He- 
brew words retained in the Greek text. At the 
end of a prayer expressing gratitude for mercies 
or confession of sin, or promise of obedience, " let 
all the people say, ' True.' " 

7. Anathema. 

This word means an offering, a thing devoted 
(to destruction). It is the Greek translation of 
"the accursed thing" that Achan stole. It is 
used of the Canaanites that were to be utterly cut 
off, destroyed — men, women, and children. If a 
thing, it was to be consumed with fire. 

There is no such expression as "Anathema Ma- 
ranatha." The words occur in separate sentences. 
Maran atha is a sentence in itself, being two 
words meaning, "Our Lord cometh." It is added 
to denote the certainty and speediness of venge- 
ance. " If any man love not the Lord, let him 
be anathema. Our Lord is coming." (iCor. xvi. 
22.) 



Individital Words and Passages. 3 1 

8. Andrew. 

A Greek name meaning i 'Manly." Do not such 
"Gentile" names indicate sympathy with "the 
Gentiles " in the families of those that bore them? 
It must have meant something when a Jew gave 
his son a Gentile name. 

Is it an accident that the Greeks that desired to 
see Jesus spoke not to Simeon, Simon, but to an- 
other of the apostles that bore a Greek name, 
Philip, and he to Andrew? Is it an accident 
that another Philip was the first evangelist to Sa- 
maritan and Ethiopian, or that a Stephen y anoth- 
er with a Greek name, was the forerunner of 
Paul, who himself assumed that Roman name at 
the beginning of his career as "Apostle [= Mis- 
sionary] 1 to the Gentiles?" Or that Nicodemus> 
another called by a Greek name, was one of the 
few "rulers" that believed that the "Nazarene" 
of "Galilee of the Gentiles" was the Messiah? 

9. Angel CAyyeTiog). 

Both the Greek and the Hebrew word thus 
translated mean a "messenger" — any messen- 
ger, whether sent by man or by God. It was a 
common word in everyday use. In the Scriptures 
of the New Covenant it is used of men in the fol- 
lowing passages. 

Of John the Baptist: 

"Behold I send my messenger [a^ye/log] before 
thy face." (Mark i. 2.) 

1 "Apostle, Missionary," is a similar combination to "Abba, 
Father." 



32 Studies in the Greek New Testament. 

Of others: 

"When the messengers [awe/lot] of John were 
departed." (Luke vii. 24.) 

The Lord "sent messengers [&^y£/W] before 
■his face." (Luke ix. .52.) 

"Rahab received the messengers [a^ye^ot] of 
Joshua." ■ (James ii. 25.) 

Is it,- now, used of "angels" or of men in the 
following places? 

In Galatians iv. 14, Paul writes that the Gala- 
tians, who are now drawing back from him and 
doubting his authority, had once received him in 
all his weakness "as an angelos of God, as the 
Messiah Jesus." 

Did that mean as if he had been an "angel" 
come from heaven, or that they acknowledged his 
authority as a messenger of God, sent out as was 
John, yea, even "as Jesus the Messiah;" for "he 
that receiveth you receiveth me?" 

In 1 Corinthians xi. 10^ we read: "For this 
cause ought the woman to have [a sign of] author- 
ity on her head; because of the angeloi." 

Does this mean on account of the angels in 
heaven, or was she to keep her head covered as 
a sign of respectful subordination to the pastors 
of the Church, the "messengers" of the "glad 
tidings?" 

In / Timothy v. 21, do the words, " I charge 
thee in the sight of God, and Jesus the Messiah, 
and the elect angeloi," refer to the " angels " or to 
the preachers of the gospel and the elders who had 



Individual Words and Passages. 33 

laid their hands upon the head of the young ruler 
in the Church? 

And, again, in the case of the messages in Rev- 
elation sent to the angeloi of the Churches in Asia, 
are these angeloi for whom John receives a mes- 
sagefrom heaven already in heaven, or are they 
the " pastors," the shepherds, on earth responsi- 
ble for the care of their " flock? " 

Let us consider the case. 

" To the angelos of the Church in Ephesus 
write." (Rev. ii. 1.) 

In the text of Westcott and Hort the words, " in 
Ephesus," are shown by the masculine article to 
modify angelos. That is, John must write "to the 
angelos of the Church who is in Ephesus." If this 
text, which is in the foremost rank, is here correct, 
that alone would settle the question completely. 

Again, the regular word for "gospel" is i6 eu- 
angel-ion" the "good message ;" for the " preach- 
ers," ' ' cu-angel-istai ' '' = " proclaimers of the good 
message," and "&eruk-es" = " heralds." The 
words for " preach " are di-angel-lo, kat-angel-lo^ 
eu-angel-izo, and kerusso = kerilk-io ; and the 
"Apostles" are the Afo-stol-oi, the " Sent Forth." 
' What, therefore, is more natural than that the 
pastors, who were regularly called " Heralds " and 
"Messengers of Good," should have also been 
called " Messengers," "Angeloi?" 

In conclusion, we may add Revelation xxii. 16: 
" I, Jesus, have sent my angelos to testif} r unto 
you [plural'] these things for the -Churches." 
3 



34 



Studies in the Greek New Testament. 



The "you,'' being plural, cannot mean John. 
Must it not mean the pastors in charge of the 
Churches? Was John the "angelos?" 

10. Anna = H-anna-h (Hebrew), each h being 
dropped by the Greeks. 

ii. Antioch. 

This was the greatest city in Asia, the third city 
in the Roman Empire, next in size to Rome and 
Alexandria; filled with Jews and with Gentiles, 
" heathen," of every race; seat of the first Gen- 
tile Church, and center of missionary enterprise, 
whence Paul and Barnabas were sent forth with 
prayer and fasting and the blessing of the Church 
to enter upon the mission "for which God had 
called them." "Much people was there added 
to the Lord," and "In Antioch were the disci- 
ples first called Christ-ians" — i. £., " Followers of 
the Messiah," or of " Christ," since the heathen, 
that did not know Jewish religion and prophecy, 
took the word to be simply a proper name. 

12. Apostle ('Anoato'Xog). 

" One sent out," an " envoy," a " miss-ionary," 
an " ambassador," a " delegate." 

The word is not restricted to "the Twelve." It 
is used of Paul, of Barnabas, of Epaphroditus (who 
was sent to Rome by the Philippians to minister to 
Paul's necessities); and in the " Teaching of the 
Twelve Apostles," an early Christian book of dis- 
cipline and instruction, it is used of visiting evan- 
gelists. 



T}idividual Words and Passages. 35 

Our Lord himself says: "As the Father sent 
out [ex-apostel-lo] me, so I send out [ex-apostel- 
lo] you." 

He was the first "Apostle," the first "Ambassa- 
dor " from heaven, the first " Missionary." 

The "Acts of the Apostles" is not an account 
of the acts of the Twelve to whom we general- 
ly restrict the application of the word apostle. 
It has really been left with its Latin and Greek 
form merely transliterated. Translated, it is the 
"Deeds of Those Sent Forth," the "Deeds of 
the Missionaries." 

The preparation at Pentecost, the first converts, 
the preliminary Church organization, the career 
of Stephen, the forerunner of Paul; the mission- 
ary tours of Peter and of Philip ; the great mission- 
ary Church at Antioch, and its missionaries — Paul, 
Barnabas, Silas, John Mark; the settling of the 
questions that arise between the home Church at 
Jerusalem and the Churches and leaders and con- 
verts in the foreign field: these things form the 
contents of the book. Of the Twelve, except as 
engaged in mission work, we hear almost nothing. 

The names of the apostles we will discuss in 
Chapter IV. 

13. Arch-angel = Leading angel, from angel 
and the Greek word arch, "to rule." Compare 
the words, Arch-bishop, Arch-duke, arch-traitor, 
arch-i-tect (tekton = builder ) . 

14. Areo-pagus = Mars' Hill. 

This was in classic days the seat of the most 



36 Studies in the Greek New Testament. 

venerable court of Athens, composed of the ex- 
magistrates that had performed their duties to the 
satisfaction of the people. To it were referred, 
among other important matters, such as murder, 
trials of cases pertaining to religion. From the 
account in Acts one would feel that this court was 
then in existence, for Paul was "laid hold of" 
(epi-lab-6-menoi) and "led" (eg-ag-on) to the 
Areopagus; and we are told that one "Areopagite" 
believed in his teachings. If it was, then Paul 
was to some degree on trial for bringing in " cer- 
tain foreign (xena) divinities." 

15. Armor. 

In 2 Corinthians vi. 7, the words, " By the arms 
of righteousness, the right and the left," mean, 
probably, offensive and defensive arms, the shield 
being borne on the left arm, the sword or spear 
in the right hand. 

16. Asia. 

This was the name given by the Romans to their 
prosperous coast-province in Asia Minor. What 
was perhaps the original little district is mentioned 
by Homer (II., 461): "In the Asian mead, around 
the stream of Caystrius." As the name "Indian" 
spread from the Indus all over Hindoostan, and 
even to the natives of America, so from that little 
stream the name "Asia" has spread over the 
whole continent. 

17. Atonement (KataXlayr) — Reconcilia- 
tion. 



Individual Words and Passages. 37 



To this word we have imparted another idea 
that it does not contain: the idea of sacrifice. 
From other sources we get that idea, but not from 
this word, which means only reconciliation; at- 
one-ment, in that sense only. 

66 But all things are of God, who reconciled us 
to himself through Messiah, and gave us the min- 
istry of reconciliation — to wit, that God was in [or 
by] Messiah reconciling the world to himself, not 
reckoning to them their transgressions, and having 
placed in us the word of reconciliation. In Mes- 
siah's behalf, then, we are ambassadors, as though 
God were exhorting through us. We beseech you 
in Messiah's behalf, become reconciled to God." 
(2 Cor. v. 18-20.) 

18. Babbler. 

The Greek word for this was sperrno-Iogos — 
literally, a "crumb-picker," regularly used of 
quacks and impostors. The Athenian philosophers 
called Paul a talk-for-his-dinner parasite, a preten- 
tious ignoramus. They were "the profession;" 
he was " a quack." 

19. Backbiter (KardXaXog) = One who 
" speaks against," abuses, reviles. The word 
contains no limitation to the idea of " behind one's 
back." It includes all that use abusive and revil- 
ing language. 

20. Baptism. 

(1) The meaning of the word I, though for 
years a student and teacher of Greek, do not know. 



38 Studies in the Greek New Testament. 

(2) For the meaning of the symbol I would 
refer you to others, merely stating what seems to 
me the 

LAW FOR THE CHOICE OF SYMBOLS. 

Not that symbol is best which, heedless of ac- 
companying evil, simply displays the most truth, 
but that symbol is best which expresses all the 
truth that can be expressed without expressing 
other things that are distracting or suggestive of 
impurity. 

The '■' kiss of love" is not ever the best symbol 
of Christian sympathy or affection. 

If it should be granted that John did immerse 
men, I should find it hard to believe — especially 
without any record thereof — that, in a land where 
association of the sexes was so strictly guarded, a 
young man, a half-clad man, a stern seeker after 
purity, took scantily clad women in his arms and 
immersed them in the river, whence they had to 
climb with dripping, clinging garments in the sight 
of on-looking sinners, publicans, and soldiers. 

Infant baptism and immersion can go well to- 
gether. 

(3) The true attitude in which we should stand 
in regard to such subjects is, I trust, seen and 
shown in the Appendix, under " Doctrines of 
Baptisms and the Spirit of Jesus." 

21. Bar (Aramaic) = Son of. [father. 

Bar-abba-s=Son of Abba-s, Son of a, the, or his 
-jesu-s=Son of Joshua (Acts xiii. 7). 
-jonah = Son of Jonah. 



Individual Words and Passages. 39 

Bar-nabas=Son of consolation. 

"Joseph, who by the apostles was stir- 
named Bar-nabas, having a field sold it and 
brought the money and laid it at the apos- 
tles' feet." (Acts iv. 36, 37.) 
-saba-s=Son of Saba. [thanael). 

-tholomew = Son of Tholmai (surname of Na- 
-timseus = " Son of Timaaus " (Mark x. 46). 

22. Beast (Tittov) = Living being. 

This word does not necessarily imply the deg- 
radation implied by our word beast. It is used of 
all that possess life; even of God. 

23. Beth = House of, Place of. 

It is the equivalent of our -town, -ton, -burg, 
-ville. 

Beth-abara= Place of crossing=Fordville. 
-any. 

-el= House of God. 

-esda = Place of mercy: a suitable name for 
the place where the sick gathered around 
the pool. 
-lehem = Place of bread, 
-phage, 
-saida = Fishing-ton. 

24. Bishop = E7tt-(Tzo7t-og = Over-se(e)-er. 
Compare Tele-scop-e = " Far-off se(e) ei," and 

Micro-scop-e=.5'^(^)-er of small things. 

From the Greek without translation we get 
the words " Epi-scop-al" and + Episcop, + 'Piscop, 
"Bishop." 



40 Studies in the Greek JVew Testament. 

As " Bishop " has become restricted to a defi- 
nite ecclesiastical use, we should not speak of our 
Lord as " the bishop " of our souls (1 Peter ii. 25), 
but we should read: " But you were going astray 
like sheep; but you have now returned unto the 
Shepherd and Guardian of your souls." 

Another was to take the ' ^ epi-skop-en " of Judas ; 
but we should not transliterate this into " bishop- 
rick " any more than we would speak of " Bish- 
op " Judas. The fact that words retain their old 
form is no proof that they have retained their old 
meaning. Think of the words "pen "—literally, 
a feather — and "side-board." " Baptism " is the 
old Greek word: who can use that to prove that 
we use it as did John, or he as the classic Greeks? 
Similarly, no one can deny that John was a "Bap- 
tist ; " yet no one would assert that "John, the 
Baptist," is perfectly parallel with " Spurgeon, the 
Baptist;" nor need we believe that the distinctive 
glory and comfort of the great and good " Baptist " 
denomination will ever be their conscientious be- 
lief as to how John baptized and how we ought to 
baptize. 

25. Blasphemy (BXaacprifta) = Abusive lan- 
guage, whether used of our fellow-men or of God. 
The Greek word is used in the following places, 
among others: 

"As we be slanderously reported." (Rom. 
iii. 8.) 

" Let not your good be evil spoken of." (Rom. 
xiv. 16.) 



Individual Words a?id Passages. 



"Being defamed, we entreat." (i Cor. iv. 13.) 
" Why, then, am I evil spoken off" (1 Cor. 
x. 30.) 

"To speak evil of wo man." (Titus iii. 2.) 
"Are not afraid to speak evil of dignities." (2 
Peter ii. 10.) 

Let us beware lest we be what the evangelists 
would call "blasphemers." God is no respecter 
of persons — not even of his own person. The sin 
is in the hate-filled heart; at whom it happens to 
spit forth its venom is a secondary matter, an ac- 
cident — as in the snapping of a mad dog. 

26. Boldly. 

When we read that Joseph of Arimathea "went 
in boldly unto Pilate and asked for the body of Je- 
sus " (Mark xv. 43), we get an idea rather of 
boldness of manner than of brave resolve to risk 
hatred, arrest, and even death, for the sake of hon- 
oring and being true to his condemned and exe- 
cuted King. Whatever might come of it — though 
he should be turned out oi the synagogue by his 
own people or arrested by the Roman governor as 
a sympathizer with the executed insurrectionist — 
"daring it [ro/Ur/fcrag], he went unto Pilate and 
asked for the body of Jesus." 

27. Bottles (°Acrxof) = Skinbags. Therefore, 
they could be burst by fermenting wine. 

28. Burden. 

In the words, "Bear ye one another's burden, 
and so fulfill the law of the King," and "Every 



42 Studies i?i the Greek New Testament. 

one shall bear his own burden" two different 
Greeks are translated by " burden." The first — 
bare, from barus = heavy — suggests the idea of 
heaviness, of being over-burdened ; the second — 
phorlion, from -pher-o = to bear, to carry — suggests 
the idea of an appointed load, to be borne, to be 
carried. Lighten the burden of a loved brother 1 as 
we may, still he, too, has that assigned him by God 
of which no one can relieve him. 

29. Business (27i;oi^>7)=Zealous-ness, busy- 
ness in that sense, not in the sense of " a means of 
making money or support." It occurs in the New 
Covenant twelve times, and is translated by 

4 'Haste" 2 times, 

"Diligence" 5 times, 

"Care " and " carefulness " . 3 times, 
"Forwardness" . . 1 time, 

and once, very faultily, by " business." 

St. Paul is not speaking of "business," but of 
zeal for God. " In zeal not hesitating, in spirit 
fervent, serving the Lord." (Romans xii. 11.) 
The same word is used in the following passage 
from St. Peter: "Yea, and for this very cause, 
adding on your part all diligence, in your faith 
supply virtue, and in your virtue knowledge." (2 
Peter i. 5.) 

30. By and by. 

This expression means to us after awhile, per- 
haps after a long time, as in " The Sweet By and 
By." In the New Testament it always means 



Individual Words and Passages. 43 

"immediately." Our readers may feel that it is 
very foolish to read out "by and by" when the 
meaning is " immediately." The reason why that 
and many more plain and simple changes are not 
made is the fear of their unjust criticisms. The 
Revised Version corrects that and many other er- 
rors, but most will not use it, and in their hearts 
condemn it as " changing the words of God." 

31. Canaanite (Kaiuv-alo;), in the words 
" Simon the Canaanite" (Matt. x. 4; Mark iii. 
18), is an incorrect translation. The apostle Sim- 
eon had been of the party of the Zealots, and 
"zealot" is the meaning of the Aramaic word 
kanan. St. Luke uses of the same apostle the 
Greek word zelot-es {zealot), both in his Gospel 
and in Acts. 

32. Caesarea== ''Caesar-'s " (city). 

There were in Palestine two Caesareas: 

(1) Caesarea Philippi = Caesar's city built by 
Philip, of which Josephus writes: "And Philip 
having adorned Paneas, the city at the sources of 
the Jordan, gives it the name Caasarea " (Antiq., 
xviii. 2, 1). He speaks of it in other passages, 
calling it once, as did Matthew xvi. 13, by the full 
title, " Caesarea Philippi." 

(2) Caesarea on the Mediterranean: the head- 
quarters of the Roman governors and their sol- 
diery when not called to Jerusalem by revolt, or the 
occurrence of the passover with its thousands of 
pilgrims and its time of religious fervor and excite- 



44 Studies in the Greek New Testament. 

ment. There lived the devout centurion Corne- 
lius; there was judgment given by 44 the most ex- 
cellent" Felix, to whom Paul was sent by Lysias, 
the general in command of the garrison in Jerusa- 
lem. There was the home of " Philip, the Evan- 
gelist," and his four daughters that were prophet- 
esses. And there Herod was smitten and died, as 
we read in the Acts and in the pages of Josephus. 
Thayer informs us that most of the inhabitants 
were Greeks. Philip, the name of the first mis- 
sionary evangelist, was, as we noticed before, a 
Greek name. 

33. Catholic (Kaflo/Uzos) = Pertaining to the 
whole, universal, general. 

"The Catholic letters" were written not to indi- 
vidual congregations, but to the Church Universal. 
A "catholic-spirited" man has a good designa- 
tion; so has the " Catholic Church " a good and 
ancient name. The creed says: " I believe in the 
holy, catholic, Church." 

34. Ceasing — without ceasing {a-hia-Xeint^. 
A warm heart loves full, overflowing, uncalcu- 

lating expression. St. Paul uses this word, a-dia- 
leip-tos, in his letters six times. To the Christians 
at Rome he writes that "without ceasing'" he 
makes mention of them in his prayers (Rom. i. 9). 
Three times he uses it in his letter to the Thessa- 
lonians. He, Silvanus (the full name of Silas), 
and Timothy always thank God for them all, 
"without ceasing," remembering their work of 



Individual Words and Passages. 45 

faith (1 Thess. i. 3); they thank God " without 
ceasing " that they received the glad tidings as the 
word of God (ii. 13); and then, as he concludes 
his letter he writes: "Always rejoice, g without 
ceasing'' pray, in everything be thankful" (v. 16, 
17). He has "continual" (a-dia-leift-tos) sorrow 
for his unconverted Jewish brethren (Rom. ix. 2), 
and to Timothy he writes that he has "unceasing" 
(a-dia-leip-tos) remembrance of him in his prayers 
(1 Tim. i. 3). 

To pick out and carp at the expression, " Pray 
without ceasing," is arbitrary and unfair. Such 
a mental attitude would paralyze all love and emo- 
tion. It is really a verbal quibble. "Continually," 
if literally pressed, means certainly "without ceas- 
ing;" yet no one would object to saying, " Con- 
tinually pray," or "I am continually thinking of 
you," or " I never will cease to be grateful to 
you." 

35. Charity ( 3 Aya7i>7) = Love. 

Agape is the only word for the noun "love" 
used in the New Covenant; perhaps because it 
never means sensual love. Its only meaning is 
love, and, even in the Old Version, it is so trans- 
lated eighty-seven times out of one hundred and 
sixteen. "Charity" is our way of writing the Latin 
car-i-tas (French char-i-te, cf. cher=dear), which 
meant "dearness " and "affection." Since "char- 
ity " has now changed its meaning, we must re- 
place it by a word that has not so changed: the 
word " love." The verb agapd-o occurs one hun- 



46 Studies in the Greek New Testament. 

dred and thirty-seven times, and is in every case 
translated by "love " (or " beloved "). 

The substitution of '* Charity" for " Love " is 
a stage in the drawing back of the soul from the 
perfect requirements of the God of Love. It is a 
compromise with the Spirit of Hate. It is an act 
of treachery to the spirit of brotherhood, and a 
yielding to the spirit of pride and class distinctions, 
social and religious. It is welcome to the cold- 
hearted and Pharisaic; it is the danger of all, es- 
pecially of even the sincere Christian who is not 
naturally affectionate, lov-ing — God-Yike. 

Of all teachers, so far as I know, none, save the 
Son of the God of Love, gave as a test of his true 
followers the spirit of mutual love. Plato and 
Xenophon were said to be unfriendly, but our 
Lord said to his followers: "A new commandment 
I give unto you: that ye love one another; even as 
I have loved you, that ye also love one another. 
By this shall all men know that you are my disci- 
ples, if you have love among yourselves." (John 
xiii. 34, 35.) This command he repeats three 
times on that night of farewell. 

36. Chief-Captain (Xt^U'ap^og^Commander 
of one thousand men). 

This was a regular military title like our "Colo- 
nel " or "General." Whenever the commander 
of the Roman garrison in Jerusalem is mentioned 
in the gospels, he is always called the "Chiliarch." 
He and his troops (John xviii. 12), along with the 
temple police, arrested "the King of the Jews," 



Individual Words and Passages. 47 

who was charged with stirring up insurrection ; his 
band mocked the captive ; one of his centurions 
was at the crucifixion ; and a band of his soldiers 
guarded the tomb of Jesus. He, at a later time, 
when he heard " that all Jerusalem was in an up- 
roar," ran down with his soldiers, rescued Paul, 
and carried him into the fortress. The name of 
this chiliarch was Claudius Lysias. 

37. Children. 

When we read that Herod slew "all the chil- 
dren " in Bethlehem from three years old and un- 
der, we know there was no need of his slaying the 
little girls. The Greek does not say he slew any 
female children. Its expression is iif tovg Ttalhaq" 
masculine (Matt. ii. 16). 

38. Christ (Xptcrrdg) = Messiah (Hebrew) = 
Anointed (English). "Christ" is not a proper 
name, but a title. "The King" represents its 
meaning perhaps better than any other single 
English word. 

The Hebrew word Messiah (mashiach) is a pas- 
sive participle meaning anointed, and is applied to 
consecrated priests and kings. All the kings of 
Judah, kings " by the grace of God," were the 
Lord's Messiahs, " the Lord's Anointed," Saul as 
well as David. It was the official title. Even Cy- 
rus was the Lord's Messiah (Isa. xlv. 1). Christ-os 
(Xptcrog) is the Greek translation of the Hebrew 
word Messiah, as John expressly tells us (i. 42). 



48 Studies in the Greek New Testament. 

It is the passive participle of chri-o .(^ptco) = to 
anoint, a verb in common use. 

The one original we represent by three words 
in three different languages, and make moreover 
distinctions founded on these differences that we 
made ourselves. To us it would sound like blas- 
phemy to call Saul or Cyrus the Lord's Christ. 
Yet that is just what the Greek Old Testament 
does and had to do. It merely shows, not that 
our feeling is wrong, but that our supposed prem- 
ises are untrue. Christ is not a name of the Lord. 
His name was (Jesus or) Joshua. " The Christ" 
was his title. It meant the God-anointed, God- 
appointed "King." "Christ" Jesus is not an 
unmeaning tautolog}^. It is "King" Jesus — Je- 
sus, the God-anointed King. Hence it was that 
Peter was forbidden to proclaim him as "the 
Christ," and that the devils were ordered to be 
silent. Hence it was that He was arrested by the 
Roman governor. Hence it was that the robber- 
insurrectionists, crucified beside him, " the King 
of the Jews," called upon him, saying: " If thou be 
the Messiah, save thyself and us." Hence it was 
that Paul, the daring herald, the persecuted sub- 
ject, the " ambassador in bonds," so loved to speak 
of Jesus as the King, the God-appointed King, 
" Messiah Jesus." 

Jesu-s w r as a simple, common name, the Greek 
way of writing Jos(h)u- a (=Jes-h-u- n , as we see 
from Nehemiah and Ezra). Joseph-us, living in 
the days of the apostles, mentions eighteen per- 



Individual Words and Passages. 49 

sons of that name. Proper was the reverence that 
made the disciples use the simple name less fre- 
quently, and say, " the Lord," or " King Jesus." 
In us, so long as we put a title of respect before 
the name of the humblest, and desire ourselves to 
be called Master (Mister), or Doctor, or " Rever- 
end," and not by our simple Christian names, it 
must generally be lacking in consistency, and be 
or seem lacking in reverence, to make the name 
of our Lord an exception, and call him simply 
"Jesus," "Joshua." Yet the early disciples, .who 
called each other simply, as is becoming in a fam- 
ily of brothers and sisters, " Simeon," or " Miri- 
am," or by whatever other name each was known, 
would also call Him "Joshua." The feeling we 
have as we read this will help us to appreciate the 
feeling that made the reverential Hebrew feel him- 
self unworthy and unwilling to call the Omnipotent 
God by His name; that made it too sacred to be 
littered by paltry, sinful man ; the iiame of the 
Father too revered to be called by the child. Hence 
it was that, though that name was written thou- 
sands of times in the Old Hebrew Covenant, it was 
not spoken by the reader, but he would simply say, 
" The LORD ;" and that in the Greek translation 
of the Old and in the New Covenant it is never 
written, but the word-s "The Lord" are written 
in its stead. 

39. Christians = " Followers of Christus " to 
the ordinary heathen, to whom " Christus " was 
merely the name of some executed Jew; " Fol- 



^o Studies in the Greek New Testament. 

lower of Messiah" to those that were acquainted 
with the hopes of the Jewish religion. The name 
originated in Antioch some years after the death 
of the Lord; whether assumed by the brethren, or 
given them by the heathen or the Jews, we do not 
know. Nor do we know that the Lord Jesus 
prefers for his subjects that name rather than 
" Children [Sons] of the Kingdom" as opposed 
to the ''Children [Sons] of this world," or 
"Children [Sons] of God" as opposed to the 
" Children [Sons] of the Evil One." For these, 
and like these, are the expressions that He used. 
Let us not obscure the name of God in his king- 
dom. 

40. Cleansing. 

This word, in Mark vii. 19, is in the masculine 
gender, nominative case, and must, if correct 
Greek, refer to our Lord. (This He said), when 
he told how what merely enters into the stomach 
cannot defile the soul, "making all foods clean." 
Paul's teaching was no advance on that. 

41. Cloven. 

The words "cloven tongues" in Acts should 
be translated, "tongues distributing themselves." 
The following are the reasons: 

(1) The participle is present, denoting an act 
going on, incomplete, not a state already reached. 
This alone is conclusive. 

(2) In the same chapter the same word is used 
when it is said, "And they would sell their pos- 



Individual Words and Passages. 51 

sessions and their property and distribute them to 
all according as anyone has need." (Acts ii. 45.) 
This is an original, fundamental, and common 
meaning of the word. It is the word used in John 
xxii. 18. 

(3) The sentence begins with the subject in the 
plural, "tongues," and ends with a verb in the 
singular. The tongues appeared, they distributed 
themselves, and one sat (singular) upon each of 
them. 

(4) "A tongue of fire" is a grand symbol of 
God-given power of utterance; a "cloven," a 
split tongue would seem a poor symbol of elo- 
quence. 

42. Comforter (TIapdzXyitog). 

That the original word is difficult to translate is 
shown by the fact that it is represented by three 
words from three languages: 

Para-cle-te, The transliterated — i. c , written in 
English letters — Greek word. 

Ad-voc-a-te, The transliterated Latin translation 
of it. 

Comforter, An English translation of one of its 
meanings. 

Its full meaning would be given by a combina- 
tion of . the ideas conveyed by the words: Com- 
forter, Encourager, Arouser, Exhorter, Defender. 
The root meanings, for there are two, are: 

(1) One that is called to us for our aid. This 
idea is represented by the law term " advocate," 
the one called in to defend the client. From this 



^ 2 Studies in the Greek New Testament. 

use comes the use of "Advocate " as title of a (re- 
ligious) paper. 

(2) One that calls to us to aid and encourage us. 

43. Communion (Kotvuvia) = Part-i-cip-a- 
tion, sharing, fellowship, union. 

" The Communion " is a beautiful name for the 
sacred meal eaten together by the followers of 
Him who on the night before he was going to lay 
down his life for others gathered around him those 
that most loved him and gave them as his com- 
mandment that they should love each other as he 
had loved them ; who repeated this command three 
times (John xiii. 34, xv. 12, xv. 17), and also said: 
" By this shall all know that you are my disciples, if 
you have love among yourselves." (John xiii. 35.) 

44. Comprehend. 

"And the light shmeth in the darkness, and the 

, , ( comprehend^ ., , ,, /T , . . 

darkness < v it not. (John 1. 5.) 

I or overcame VJ ° J 

The verb used is xarfoafiev, which means to 

grasp, seize upon, come down upon. Now it may 

be used either of mind or might, and hence means 

either to com-prehend, understand; or to ap-pre- 

hend, arrest, seize upon, fall upon and overpower. 

It is used in the New Covenant in both senses, and 

about the same number of times in each. In John 

it is used in four other passages, and in all in the 

sense of seizing, overpowering, coming down upon . 

The passages are: "A woman taken in adultery," 

"This woman was taken in adultery." (John 

viii. 3, 4.) 



Individual Words and Passages. 53 

"And the darkness came upon (xaT-£->la/?w) 
them, and Jesus had not yet come to them." 
(John vi. 17.) 

"Yet a little while is the light among you. 
Walk while ye have the light, that the darkness 
overtake [overwhelm^ you not." (John xii. 35.) 

The passage of which we are speaking has many 
of the same words as these last two passages. It, 
too, speaks of light and darkness. " But the dark- 
ness overwhelmed it not." Still " the Light is shin- 
ing in the darkness;" shining still, though He 
that brought the light is no more seen; shining 
still, though sought to be extinguished by blood ; 
shining still, though for fifty years the powers of 
darkness have gathered against it. Still — and the 
heart of the aged apostle must have glowed with the 
joy of triumph — still "the Light is shining in the 
darkness, and the darkness overwhelmed it not." 

Darkness cannot bury light, however it be 
poured, however it rush down upon it. It can 
by its approach but annihilate itself into airy 
nothing. 

To say, "The light shineth in the darkness, and 
the darkness overwhelmed it not," describes a nat- 
ural and perfectly connected scene; to say, "The 
light shines [a physical and literal meaning], and 
the darkness comprehended [an intellectual and 
metaphorical meaning] it not," is a more complex 
joining of metaphors. 

45. Condemn (Ka<taxpivG)) = A judicial word 

meaning to pass sentence against. 



54 Studies in the Greek New Testament. 

When the Lord says to the woman taken in 
adultery, "Hath no man condemned thee? Nei- 
ther do I condemn thee," the word means to pass a 
judicial sentence. Of course her accusers had con- 
demned her conduct morally, as did the Lord by 
saying, " Go and sin no more;" but he refuses to 
execute upon her the penalty of death required by 
the law of Moses, which empowered the discover- 
er of adultery to stone the offenders. 

46. Contentment (Air-apxeia). 

As we read this word we think of the state of 
being satisfied. The Greek word means being 
self-contained (cf. "content"" and "contents'' '), 
sufficient in oneself, not dependent, self-reliant. 
It occurs in the following passage: " Wranglings 
of men who think that godliness is a means of 
getting along. Now godliness coupled with self- 
reliance is [emphatic] a great means of getting 
along." (1 Tim. vi. 5, 6.) 

In Philippians iv. n-15, Paul rejoices in their 
thoughtful provision for his needs, " not that I am 
speaking in respect of want, for I have learned to 
be independent [to take care of myself — avtapxyiq\ 
in whatsoever state I am ; I know both how to be 
abased and how to abound ; in everything and in 
all things I have learned the secret both to be 
filled and to be hungry, both to abound and to be 
in want: for all things have I strength [/. e., I can 
bear all things, not " I can do all things"] through 
Him that strengthens me. However, } r ou did well 
in having fellowship in my affliction." 



Individual Woi'ds. and Passages. 55 



& 



47. Conversation ('Avaorpotpyi). Tponog = 
character, disposition, is used once; 7to?uTtV[.ia = 
citizenship, and the kindred verb, several times. 

"Conversation" in the New Covenant never 
means "talking," but "life" "walk." The 
word literally means " a turning to and fro." 

" You have heard," writes Paul to the Gala- 
tians, " of my conversation [=manner of life] in 
time past in the Jews' religion." (Gal. i. 13.) 

James (iii. 13) says: "Who is wise and under- 
standing among you? Let him show from his 
beautiful life ["conversation," Old Version] his 
works in the gentleness of wisdom;" and Peter 
(I., iii. 1) urges Christian wives so to live that 
their husbands, though not believing the word, 
"may without the word be gained by the life [O. 
V., "conversation"] of their wives, beholding 
your -pure life [O. V., " chaste conversation " 
coupled with fear [or "reverence "]." 

In Philippians i. 27 and iii. 20, the word used 
is TtoXiTevf.ia^ life as citizens. Paul exhorts those 
that have accepted Jesus as their King to "live 
as citizens in a manner worthy' of the glad tidings 
of the Messiah," " for our citizenship is in heav- 
en." They should be prouder of that than of 
their Roman citizenship, of which the " colony" 
boasted. The Old Version uses the word " con- 
versation." An early Greek writer says of the 
Christians, " On earth they are sojourning, but in 
heaven is their citizenship," and the Jew, Philo 
(flourished 40 A.D.), says that " the souls of the 



56 Studies in the Greek New Testament. 

wise look on heaven as their native country and 
hold their citizenship there, but the earth to 
which they came to sojourn they regard as a 
foreign land." * 

48. Conversion ( J E7ti-arpo<pyj)= Turning to- 
ward. 

Elsewhere becoming a Christian is called being 
born again, becoming a new man, but the word 
"conversion" contains a different figure. The 
picture which it suggests is that of one "coming 
to Christ," the prodigal "returning" to the Fa- 
ther. "My brothers," says James (Jacob), "if 
one among you wander from the truth and one 
turn him back, know that he that turneth a sinner 
from the wandering of his way shall save his soul 
from death and hide a multitude of sins." (James 
v. 19, 20.) 

Paul and Barnabas tell how God has " ojbened 
the door of faith to the Gentiles" (Acts xiv. 27), 
and they and other Christians from Antioch (the 
missionary Church) cause great joy to all the 
brothers in Phoenicia and Samaria by declaring 
" the turning of the Gentiles to " [the kingdom]. 
(Acts xv. 3.) 

49. Corn. 

The ancient Greek word can never, of course, 
mean our recently discovered "Indian corn." 
Yet it is also a matter of course that Americans, 

* Taken from Thayer's Lexicon. 



Individual Words and Passages. 57 

who do not call wheat "corn," will naturally 
think of what they call "corn" when they hear 
the word. Certainly every child and most grown 
persons think of what we call " an ear of corn," 
and not "a head of wheat," when they read in 
plain English " then the ear, then the full corn in 
the ear" (Mark iv. 28); although the "putting in 
the sickle" when the harvest is come will, if he 
thinks of it, help to guide his imagination to the 
right scene. Similarly, it was not " ears of corn " 
that the disciples plucked and ate, " rubbing them 
in their hands," but heads of wheat. Why not read 
it so at once, instead of making a wrong impres- 
sion and then correcting it by an explanation? 

50. Cousin (2 vyyevrfg) = Together in birth 
or race. 

The word gives no clew to the closeness of the 
connection. Of Elizabeth we know only that she 
was Miriam's (Mary's) relative. 

51. Curse and Swear. 

We have no right to assume that Peter so lost 
not only his confidence in Jesus, but also his re- 
ligious habits, as to curse and swear like a pro- 
fane, outbreaking sinner in the house of the highest 
official of his religion. His terror would not have 
caused him to rip out oaths at those around him. 

Matthew says: "He denied before them all, 
saying, I do not know what you say " (xxvi. 70) ; 
"And again he denied with an oath, I do not know 
the person " (72); ..." then [an hour later] he 



5 8 Studies in the Greek New Testament. 

began to use anathemas [xatava^e^ari^ecv, kai- 
anathematizein~\ and to swear, I do not know the 
person " (74). 

Mark mentions the swearing only in the words : 
" But he began to use anathemas [ava^e^att^eiv] 
and swear, I do not know this person whom you 
are mentioning." 

Luke and John say nothing of swearing. 

Now the words generally translated "curse" 
are the same used in Acts xxiii. when we are told 
that more than forty Jews came to their chief 
priests and said: " We have bound ourselves under 
an oath [dva^E^ati^stvJ to taste nothing until we 
have killed Paul." No one can call that or the 
"swearing" or "oaths" of a court common, 
profane swearing. Much nearer to that are the 
" anathemas " hurled forth in ignorant or hate- 
filled blasphemy by those that arrogate to them- 
selves the infallibility but not the love of God. 

52. Damn and Damnation. 

The w r ords thus translated in the New Covenant 
are the following: 



Translated 

Damn. Otherwise. 

Times. 



xpi-VQ= to judge, decide; cf. "critic" . 1 113 

xo:Ta-5fpt-^w=to judge against, condemn 2 17 

xara-xpt-{ta — condemnation . . . . o 3 

zpZ-^a= judgment 7 22 

zpt-(7^== judging, decision; cf." crisis" 3 44 

xara-xoi-Gir~ condemnation . . . . o 2 

AnrAl art rlpcstmrtinn (Translated in O. V. once by "ilamna- 

(XTlCdAEia destruction . Uon> „ onCe hy .« damnable.") 



Individual Words and Passages. 59 

Of these words, except ciTtcjAaa, the strongest is 
xaTa-xpi-Vid=to condemn. 

In the Latin the word "con-demn"-o was a 
stronger word than " damn "-o. We have by tra- 
ditional use put into the latter a deeper meaning, 
absolutely foreign to both the Greek and the Latin 
original. Our meaning of " damn" comes from 
other words and passages. Kp*Vu>, for instance, is 
translated in the Authorized Version: go to law, 
sue, call in question, give sentence, conclude, decree, 
ordain, determine, condemn, esteem, think, avenge, 
twenty-five times; judge (the fundamental mean- 
ing), eighty-eight times: damn, one time. 

Kri-sis is the word used in " the day of judg- 
ment " and " He shall show forth judgment to the 
Gentiles." 

Kri-ma is the word oftenest translated damna- 
tion, and is the word so translated in 1 Corinthians 
xi. 29: " He that eateth and drinketh unworthily, 
eateth and drinketh damnation to himself." Yet 
it is five verses lower down translated " condem- 
nation:" "And if an}* man hunger, let him eat at 
home, that ye come not together unto condemna- 
tion:' 

It is the word used also where the repentant mal- 
efactor on the cross beside the Lord says to his 
railing comrade, " Dost thou not fear God, see- 
ing thou art in the same condemnation [xoIliol]?" 

These words should all have been translated by 
their simple meanings, to "judge" or to "con- 
demn." The words damn and damnation, as 



60 Studies in the Greek New Testament. 

used by us, should be stricken out of the Bible. 
It is wrong to select fifteen things on which we 
decide that "damnation" shall be denounced, 
while leaving to "judgment" or "condemna- 
tion" the other one hundred and ninety-six cases 
in which the same words are used. Among the 
fifteen arbitrarily selected sins are, eating the sac- 
rament unworthily, eating unclean food without a 
clear conscience, young widows remarrying im- 
properly, and resisting the powers that be (Rom. 
xiii. 2) — a text doubtless often used by the royal- 
ist clergy in the days of Cromwell and in the time 
of our Revolution. 

53. Deacon (Acazovog — Attendant). 

Dean is only a shortened form of deacon; min- 
ister is only the Latin translation of the Greek 
word htdxovog. 

54. Desert ("Ep^og=Desert-cd, destitute). 
At the word desert there comes before our 

minds the vision of a "sandy plain without wa- 
ter;" but wilds, wildernesses, mountains are often 
as truly deserted places as sandy wastes. 

From the Greek word we get Erem-ite: one 
that lives in loneliness; and this generally appears 
in the form Hermit. 

John the Baptist was in the \eremia (eprfda), 
and was, therefore, to some extent the model imi- 
tated by the eremites, or h-ermits. 

55. Devil (Aid(3oX-og = Slanderer). 

From the Greek form Didbolos come the French 



In d hid it a I Words and Passages. 6 1 

Diabie, the English Diabol-iccJ, and the word 
Devil itself. 

God is Love; the Devil is Hate. God seeks to 
spread love, "Peace on earth, good will among 
men;" the Devil seeks to promote enmity, dis- 
cord, hatred. "Peacemakers" are "sons of 
God;" slanderers are the children of their fa- 
ther, "The Slanderer;" and in the Bible (in 
Titus ii. 3, and I Tim. Hi. n) the same word 
is used of both. 

It may cause us a thrill of horror and awe, but 
perhaps pierce and cure a foul and ulcerated 
heart, if we solemnly reflect how common and 
lighth* performed is the sin that gives us the name 
and essential nature of the great Diabolus, the 
great sower of hate and discord. 

56. Disciple. 

Greek, (.la^rr^ (mathetes) = learn-er. 

Latin, disc-ipulus (disc-o, to learn) =learn-er. 

Jesus was "the Teacher;" those that learned 
of him were his "learn-ers," his " disciples," in 
the Latin form. 

57. Doctor (A^acr;;a^o; = Teacher). 

The Greek, diddskalos (didasko, to teach) = 
Latin, doc-tor (doc-eo, to teach) = 
Hebrew, Rabbi (John 1. 38). 
The youthful Jesus was in the temple among the 
Rabbis. Onlv in this one place is didaskalos trans- 
lated doc-tor. It is the word regularly used of Je- 
sus and translated by " Master " or " teacher." 



62 Studies in the Greek New Testament. 

58. East. 

We speak of the " star in the East" that the 
wise men (Magi) saw. There is, however, no 
more necessity for locating the star in the eastern 
part of the sky than for locating there anything 
else that a traveler just come from the East says 
he " saw in the East." Ordinary stars traverse 
the sky from east to west, and unless they appear 
only just before sunrise will be seen in the zenith 
and in the west as much as in the east. 

If, on the other hand, the star was, as the de- 
scription would require, a special work, we should 
not have expected it to be placed in the eastern 
heavens in order to influence persons to go to Ju- 
dea — to the West. A star in the east would, how- 
ever, well typify the rising- of a new kingdom. 

59. Edi-fy (Oixo-bo[iE(d = to build up, as an 
edifice). 

" Knowledge," says Paul, " puffs up; but love 
builds up." (1 Cor. viii. 1.) 

60. Earnest ('Anap%Yi) = The beginning of, 
the first from. 

St. Paul — yet we know he would forbid us to dis- 
tinguish him by such a title — Paul our brother sev- 
eral times uses the expression translated by "the 
earnest of the Spirit." " The earnest " means the 
first payment made to show that one is in earnest. 
God gives us as the -pledge, the first part of our 
promised inheritance, the spirit in our hearts (2 
Cor. i. 22). We know that we are heirs of God and 



Individual Words and Passages. 63 

joint heirs with our Elder Brother, and God has giv- 
en us as the first bequest the Spirit (2 Cor. v. 5). 
We are sealed by the Holy Spirit of the promise, 
which is " an earnest," a beginning — a first install- 
ment, as it were — of our inheritance (Eph. i. 14). 
In Romans viii. 23, we read that not only the 
whole creation is groaning and travailing in pain, 
but that even we ourselves who have received the 
"first fruits'' (aparchen) of the Spirit, even we 
ourselves are groaning in ourselves, waiting for 
our sonship, the redemption of our body. 

6l. ' El (Hebrew) = God. 

El-i = My God. 

Eli-jah = My God is J(ehov)ah. 

Eli-sha=My God is Salvation. 

Eli-sabeth = My God is (my) oath. 

Beth-el = House of God. 

"El-i, El-i, lammah sabachtha-ni ?" ("My 
God, My God, why hast thou forsaken me?") is 
a quotation. It is the first verse of Psalm xxii., 
many verses of which apply to the scene of the 
Lord's crucifixion. 

62. Emmanu-el = God is among us. 

The name of the child given as a sign to Ahaz 
of the overthrow of Pekah, King of Ephraim, and 
of Rezin, King of Syria, who had united and were 
marching against him. 

" Before the child shall know to refuse evil, and 
choose the good, the land thou abhorrest shall be 
forsaken of both her kings." (Isa. vii. 16.) 



6/\. Studies in the Greek New Testament. 

63. Epistle ( 5 E7tt-ffToX>7). 

This was the everyday Greek word for " letter." 
With us it is a stilted word. Therefore it is not a 
good representative of the Greek word, just as 
"yea" and "nay" are not now correct render- 
ings of the regular Greek words for "yes" and 
"no." Paul did not talk of his "epistles," nor 
divide them into chapters and verses. Yet formal 
treatises were often put in the form of letters. 

64. Evangelist (Ev-ayy6XiGr-^g) = Announ- 
cer of good. 

Surely the preacher, which word is always but 
a translation ol the Greek kerux, "herald," is an 
ev-angel-ist, an announcer of glad tidings of great 
joy — pardon, reconciliation, love. 

65. Faith (Hiang) = Belief , trust, obedience, 
fidelity, not knowledge. 

Faith, hope, and love are emotions. The Greek 
word lor faith has in it the elements of trust, trust- 
worthiness, and obedience. 

7ti(57-evQ = to trust. 

rtcGr-og = trust-worthy, " faith-ful." 

7te'&-o[iai—to obey (from the same Greek root). 

66. " Fan " (II?vov)~ Threshing-shovel. 

" Whose fan is in his hand, and he will thor- 
oughly -purge his threshing floor. ' ' ( Matt. iii. 12.) 

This is a very confused picture, and mingling of 
the metaphorical and literal. We clean floors. 
The piion was not a "fan," but a large shovel 



Individual Words and Passages. 65 

with which the wheat and chaff were tossed up in 
the wind. The wheat would fall in a heap close 
by, while the chaff would be blown farther on. 
Then the wheat was gathered into the garner, 
while the chaff-heap would be treated in the most 
natural way — that is, burned up; not with ever- 
lasting fire, but unquenchable fire, a fire that no 
one could extinguish. We often have such fires. 

67. Feeble-minded ('O^d-^^ot). 

What meaning does this word convey to you? 
The Greek word means despondent, faint-hearted. 
Paul exhorts the Thessalonians " to comfort" not 
the "feeble-minded," but the despondent, the 
faint-hearted. 

68. Filled (U^pomievov). 

In Luke ii. 40, " nXyjpovuEvoj'" being a present 
participle, not a perfect, should of course be trans- 
lated "becoming full." The words, "And the 
child grew and waxed strong in spirit, becoming 
filled with wisdom," say only what we read again 
in verse 52: "And Jesus [Joshua] increased in 
wisdom and stature, and in favor with God and 
men." This is what we should expect in the de- 
velopment of Him'" that e?nflied himself, taking 
the form of a servant, being made in the likeness 
of men." (Phil. ii. 7.) 

69. Fool, 

This short, harsh word appears in our English 
translation oftener than it should. It is used to 
5 



66 Studies in the Greek New Testament. 

represent six Greek words. None of these words 
are of one syllable, and shortness, bluntness, is 
one of the chief elements of contempt and insult. 
Of these Greek words sometimes translated " fool" 
in the Authorized Version, two are, 

a-vo-yjrog = without perception, 

a-oo(p-og = unwise ; 
quite different surely from the blunt, " You fool!" 
When the Lord joins, as a stranger, the two disci- 
ples on their walk to Emmaus, he does not reply 
to their words of loving sadness, " O fools" (O. 
V.) but, " O you without perception [&-v6-yi-toi] 
and slow of heart to believe in all the things that 
the prophets have spoken " (Luke xxiv. 25). The 
same word is used of the Galatians giving up the 
great truths they had once accepted, " bewitched " 
into blindness of mind, "without perception" of 
what they were doing. 

" Senseless," "mindless" (a-$pcdv) are the 
Pharisees that cleanse the outside of their cup and 
plate, while leaving the inside dirty (Luke xi. 40) ; 
'^sense-less" (a-<ppov) was the rich man laying 
up his stores when on that very night his soul was 
to depart on its long journey unprepared. In 
these cases the word a-(ppG)V is used. This word 
is translated in the Old Version once by unwise, 
and once by fool-ish. It would have been well to 
have used some such words in the other nine cases 
in which it was rendered "fool" Yet, " the let- 
ter killeth, the spirit giveth life." Not the word 
"fool" is the incarnation of sin, but the spirit of 



Individual Words and Passages. 67 

contempt and hate, whether uttered or not ex- 
pressed. God is Love and Sympathy; the Devil 
is Hate and Contempt. 

70. Fulfill (Tl/l^poco) = To make full ', fill-full. 

It is the word used in the Greek original in the 
following places, all quoted from the Old Version: 
"Which [the net of fish], when it was full, 
they drew to shore" (Matt. xiii. 48); "Fill up 
the measure of your fathers" (Matt, xxiii. 32); 
"Filled' with wisdom" (Luke ii. 40); "Every 
valley shall be filled;"" " The house was filled with 
the fragrance;" "Filled Jerusalem;" "Filled 
thy heart;" and scores of others. 

The word means to fill, to make full. Is now 
the ful-fillment of prophec} T , the ful-fillment of the 
law and prophets ere they pass away, the obeying 
or the expanding of them? Did the Messiah, the 
Teacher from Heaven, come in order to obey the 
law and the prophets or to com-ple-te (com-ple-o 
= to fill out) them? " I came not to tear down," 
says He, "but to make fill." "Your righteous- 
ness must exceed that of the Scribes and Pharisees. 
Moses said, Kill not; I say, Hate not. Moses 
said, Swear not falsely ; I say, Swear not at all." 

What is meant by the expression, " This came 
to pass that the saying of the prophet might be 
made full [fulfilled]?" What does it claim for 
the prophet's knowledge? If the Messiah's "ful- 
fill-ment," completion, of the law 7 was making it 
higher and broader, does God's "fulfillment" of 
a prophecy not often far surpass and also modify 



68 Studies in the Greek New l^estament. 

the God-sent dream of those that saw darkly "in an 
enigma" (ev aiviyfiari) and prophesied "in part?" 

In Hosea (xi. /), God is represented as saying 
of the chosen nation of the past: "When Israel 
was a child, I loved him, and called my son out of 
Egypt." With a fuller sense was this filed when 
our Lord fled thither for safety. For he in a full- 
er sense was God's Son called out of Egypt. Mat- 
thew (ii. 15) says He "fulfilled " those words. 

In Exodus (xii. 46), and Numbers (ix. 2), it is 
said of the paschal lamb, " not a bone of it shall 
be broken." In the Psalms (xxxiv. 19, 20), it is 
said of the good man: " Many are the afflictions 
of the righteous ; but the Lord delivereth him out 
of them all. He keepeth all his bones; not one of 
them is broken." How fully was that command 
observed, and that promise fulfilled, when of that 
greater Lamb, that " Righteous One," no bone 
was broken? 

John (xix. 36) says: "For these things came 
to pass, that the Scripture might be fulfilled, A 
bone of it [or, him, if Psalm xxxiv. 19, 20 be al- 
luded to] shall not be broken." 

Isaiah gives Ahaz a sign that God will deliver 
the land from the oppression of Syria and Ephra- 
im. Some one writes of it thus: "And it came to 
pass in the days of Ahaz the son of Jotham, the 
son of Uzziah, king of Judah, that Rezin the king 
of Syria, and Pekah the son of Remaliah, king of 
Israel, went up to Jerusalem to war against it. . . . 
Then said the Lord unto Isaiah, Go forth now to 



Individual Words and Passages. 69 

meet Ahaz, thou, and Shear-jashub [="A remnant 
shall return"] thy son; . . . and say to him, Take 
heed, and be quiet; fear not, neither let thy heart 
be faint. . . . Thus saith the Lord God, It shall 
not stand, neither shall it come to pass. For the 
head of Syria is Damascus, and the head of Da- 
mascus is Rezin ; and within threescore and five 
years shall Ephraim be broken in pieces, that it 
shall not be a people. And the head of Ephraim 
is Samaria, and the head of Samaria is Remaliah's 
son. If ye will not believe, surely ye shall not be 
established. And the Lord spoke again to Ahaz, 
saying, Ask thee a sign of the Lord thy God ; ask 
it either in the depth, or in the height above. But 
Ahaz said, 1 will not ask, neither will I tempt the 
Lord. And he said, Hear ye now, O house of 
David: Is it a small thing for you to weary men, 
that ye will weary my God also? Therefore the 
Lord himself will give you a sign: Behold, a vir- 
gin [?'. e., a young woman who has not yet mar- 
ried: the margin has, " Or maiden," R. V.] shall 
conceive, and bear a son, and shall call his name 
Immanuel [Margin: That is, " God is with us "]. 
Butter and honey shall he eat, when [R. V.] he 
knoweth to refuse the evil, and choose the good. 
[That is, by the time he is weaned the prosperity 
of our country will be restored so that we shall 
again feed on "milk and honey." For before the 
child shall know to refuse the evil, and choose the 
good, the land whose two kings thou abhorrest 
shall be forsaken." (R. V., Isa. vii. 1-17.) 



70 Studies in the Greek New Testament. 

In a fuller sense was a heaven-born child to be 
a sign of the deliverance of the whole world, and 
of God's abiding presence with the faithful of ev- 
ery nation. 

Rachel, who died and was buried near Bethle- 
hem, is represented by Jeremiah as weeping over 
her sons and daughters, the children of Benjamin, 
" the son of her sorrow," slain or carried into cap- 
tivity by the cruel hand of the Babylonians. 

" Thus saith the Lord: A voice is heard in Ra- 
mah [a fortified post five miles north of Jeru- 
salem], lamentation, and bitter weeping, Rachel 
weeping for her children ; she refuseth to be com- 
forted for her children, because they are not. 
Thus saith the Lord: Refrain thy voice from 
weeping, and thine eyes from tears ; for thy work 
shall be rewarded, saith the Lord; and they shall 
come again from the land of the enemy" (Jer. 
xxxi. 15—17.) 

Once more was there cruel murder near the 
grave of Rachel, when in Bethlehem not fighting 
men, but innocent babes were slaughtered. 

"Then," says Matthew, "was fulfilled that 
which was spoken through Jeremiah the prophet: 
A voice was heard in Ramah, lamentation, and 
bitter weeping, Rachel weeping for her children; 
and she refused to be comforted, because they 
were not." (Matt. ii. 17, 18.) 

Now in what sense did the evangelists wish us 
to take the word " fulfilled ? " All these facts were 
before them and before those for whom they wrote. 



Individual Words and Passages. 



" No prophecy of Scripture," says Peter, " is 
of private [margin: special] solution" (2 Peter i. 
20). We ever apply to ourselves the promises 
and consolations of Scripture to whomsoever ad- 
dressed. " The Lord is my shepherd; /shall not 
want," has consoled many a heart besides the 
heart of him that first wrote it of himself . Without 
this principle that is announced by Peter, the prom- 
ises of Scripture would have little value to us. 

Yet to ful- -fill often means merely to perform. 
A threat, until accomplished, is an empty boast; a 
hope , a " vain ' ' hope ( Latin , vanus = empty ) . So 
to make full a promise or an obligation is to per- 
form it, ac-com-plish it. 

The question is: Was one definite "making 
full " — that is, performance, execution — of the pre- 
diction always had in view by him that uttered it 
or the God who moved him, or was the "ful- 
fillment" often merely another illustration of its 
truthfulness ? Or is sometimes the one and some- 
times the other the correct view? All the facts 
should be weighed in all their counterbalancing 
relations. 

71. Gallic 

"And Gallio cared for none of those things" 
(Acts xviii. 17) when Paul was accused before 
him, then "proconsul of Achaia " (xviii. 12). 
This Gallio was a brother of Seneca, the great 
moralist and statesman. Seneca was the tutor of 
Nero, by whom he himself, as afterwards Paul, 
was ordered to be put to death. 



72 Studies in the Greek JVew Testament. 

72. Gentiles ( v E0i^) = Nations. 

The Hebrew " Goy-im " meant nations. It is 
translated by eflyjf in Greek; ge7it-i\es (gens = a 
race), in Latin; "nations," and also "heathen," 
in English, inasmuch as all "the nations" were 
heathen. "(The heathen), the Gentiles, shall be 
turned into hell," would be quoted by the unloving 
Jew: "it is a sin to go in unto them and associate 
with them." Not such was the thought of the 
unchanging God who, from his unchanging na- 
ture, ever seems to change as we change. 

It is the changing, the revolution, of the moon 
that keeps the face toward us always the same. 

73. Geth-semane ( Hebrew )= Oil Pr ess. 

An oil press was to be expected at the Moun- 
tain of Olive Trees. Religion hallows places; 
they do not hallow religion. 

74. Glass ( v E(T07tTpo^)= Mirror. 

" Now we see through a glass, darkly " (1 Cor. 
xiii. 12). These words naturally cause us to 
think of looking through a glass and of physical 
darkness. The real meaning is: "Now by means 
of a mirror \i. e., a reflected image] we see in an 
enigma [alviyfiaTi], but then face to face." 

75. God forbid (Myj yhotro) == May it not 
happen ! 

The name of God is not used in the Greek of 
which " God forbid" is the translation. 



Individual Words and Pas. 



sages. 73 



76. Grace. 

"Fallen from grace," as used by Paul to the 
Galatians, does not mean, " Having given up try- 
ing to be good," but is an equivalent of "return- 
ing to works of the law." He says: "Ye have 
been severed from the Messiah, ye that seek to 
be made good by the Law ; from Grace you have 
fallen away." (Gal. v. 4. ) 

77. Hallelu-jah (Hebrew) = Praise ye 
J(ehov)ah. 

As we sing these words let us remember their 
meaning, that we may sing not only with the spir- 
it, but with the understanding also. 

78. Hell (Fee vva) = Valley of Hinnom, or of 
(the sons of) lamentation. Used twelve times. 

Gehenna was the valley overlooked by the Holy 
City. In it Moloch had been worshiped, and chil- 
dren burned in the heated arms of his statue. Its 
pleasant places had been destroyed, its idol broken, 
its priests slain, and the valley defiled with their car- 
casses. It had been the seat of revolt and sin ; it be- 
came the place of retribution and pollution. Into it 
were cast dead bodies of criminals and of animals. 
There the worm ever feasted, and the purifying 
fires went not out. If Jerusalem is the t}^pe of 
heaven, what more natural than that the Valley of 
Hinnom should be the type of hell? This word 
means, however, only " the Valley of Hinnom," 
by the walls of Jerusalem. 



74 Studies in the Greek New Testament. 

The only other word translated hell is qhrig. 
In the Greek it means the abode of the dead. Its 
divisions included the good and the bad. It is 
translated "grave" in the words, " O grave, 
where is thy victory?" (i Cor. xv. 55.) 

It is used of David and our Lord in Acts ii. 
27-31: "Thou wilt not leave my soul in hell;" 
" His soul was not left in hell." It is also the 
word used in the parable of the rich man and 
Lazarus: " In hell he lifted up his eyes " (Luke 
xvi. 23); and in seven other places in the Old 
Version. 

79. Heresy and Sect both represent the same 
Greek word (alpEOcg). Paul is told by the Jews 
whom on his arrival at Rome he invited to meet 
him, that against him they knew nothing, but 
as to the Christian atpEGtg it was everywhere 
spoken against. (Acts xxviii. 22.) AlpeGLg = 
Hairesis (Greek) = Haeresi-s (Latin) = Heresy 
(English). 

80. Honest (KaXo; = Noble, beautiful). 

The word "honest" in the New Covenant nev- 
er means "not thievish." "We are to provide 
things honorable [" honest," O. V.] in the sight of 
all men" (Rom. xii. 17). "For we take thought 
for things [beautiful] honorable, not only in the 
sight of the Lord, but also in the sight of men" 
(2 Cor. viii. 21). 



Individual Words and Passages. 



81. Hour fOpa). 

The following figure will enable us easily tc 
compare Roman time with our own. 




>$_P»r^< 






The householder who had already hired some 
of his laborers w r ent out and hired others at about 
nine o'clock, at noon, at about three o'clock, and 
finally found other poor men who had patiently 
stood almost all day long waiting for some one to 
hire them; and them he in his kindness hires at 
"the eleventh hour," just before the sun set, and 
paid them a full day's wages. "Beginning with 
the last.'" Does this parable and that of the prod- 
igal illustrate both the goodness of God and the 
displeasure of the Jews, that they who had long 
borne " the burden and heat of the day," and had 
suffered much for their religion, should see the 
Gentiles, "who had stood all the day idle," or 
" who had wasted their [spiritual] substance in 
riotous living," welcomed like a returning son, 
and given all the privileges of the family? The 
Elder Son "would not go in." The laborers 
latest called were the first to receive their reward ; 
the Gentiles were the first to enter the kingdom. 



76 Studies in the Greek New Testament. 



82. Hypocrite ('Trco-xpi-T^ = Answerer). 
The kypo-kri-tes was the actor (the Greeks said 

answerer) in the theater. Scribes and Pharisees, 
exhibitors of assumed feelings and pretended char- 
acters, were " stage-actors." " Scribes and Phar- 
isees, stage-actors! " 

83. "Infidel" ('A-7UG?og) = Un-believer — i. 
<?., not a Christian. 

There is no idea of atheism in the word as 
used in the New Testament passage: "If any 
[Christian believer] provides not for his own, and 
especially his own household, he has denied the 
faith, and is worse than an unbeliever \_i. c, a 
heathen or unbelieving Jew]." (1 Tim. v. 8.) 

84. Inspiration. 

The word " inspiration," or "inspired," occurs 
in the New Testament only in the translation of 
the Greek word Oeo-rtvevorog = Breathed in by 
God, or, as the Latin word would be, "in-spira- 
ta " {— ii in-sfi-red'") of God. The fundamental 
idea is, being filled or moved by God's Spirit. As 
to how this zVz-spiration c^-presses itself, the word 
says nothing. 

85. Is-cariot (Hebrew) = Man of Kerioth. 
Is(h) = Man (Hebrew). 

Kerioth was a town of Judah, mentioned in 
Joshua xv. 25. As we have Miriam (Mary) of 
Magdala (Magdalene) with the name of her town 
added to distinguish her irom the other Miriams, 



Individual Words and Passages. 77 

so Judah of Kerioth was so called to distinguish 
him from the other Judah, " not Iscariot." His 
father was Sim(e)on Is-kariot = of Kerioth , ac- 
cording to John vi. 71. (R. V.) 

86. James ('Icbao/3-og = Jacob). 

Few words have been more mutilated than this 
one, which both in the Old Testament and in 
the Greek original of the New Testament, and in 
German, is always written Jacob, or , idxco(3-og = 
Jacob-us (cf. the Jacob ites as the name for the ad- 
herents of James II.). The "St. Jacob's Oil " of 
which we used to hear was not named after the 
Old Testament Jacob, but after the New Testa- 
ment saint that wrote: "Is any among you sick? 
Let him call for the elders of the church ; and let 
them pray over him, anointing him with oil in the 
name of the Lord: and the prayer of faith shall 
save the sick." (James [Jacob] v. 14, 15.) 

87. Jesu-S = Jes-h-u a = Jos-h-u a = Salvation 
of Jehovah. 

Hebrew vowels were very variable. The Greeks 
never wrote h except at the beginning of a word. 
The a in Joshua was in the Hebrew almost inau- 
dible, not being a full vowel. In the Greek trans- 
lation of the Old Covenant, Joshua is always writ- 
ten Jesus. This name was very common. Jo- 
seph-us, who wrote in Greek and in the days of 
the apostles, mentions in his writings eighteen 
persons of the name Jesus. The high priest in 
the days of Ezra is called, in our English Bible, 



78 Studies in the Greek New Testament. 

sometimes Joshua and sometimes Joshua. In the 
New Covenant, Jesus is used of others than Jesus 
"of Nazareth," in Acts vii.. 45; Hebrews iv. 8; 
Luke iii. 29; Colossians iv. 11. 

Reverence makes us use it only of the Lord. 
In Revelation (iii. 12) we read of his having a 
new name. 

88. Juda-S (Greek) = Juda-h (Hebrew) =■ 
Jude. 

The name meant once, " He shall be praised." 

89. Jew ('iov&x-Zo-g = A man of Judah). 

Now, and often in the days of the Apostles, re- 
stricted to no tribe, but used of any descendant of 
Jacob. 

90. Jusli-fic-atio-n (verb ScxatocS) = Making 
just, making righteous. 

Latin Justus = w just," and jic-atio ivom fac-eve 
= a "making." 

91. Latch-et (t^dg=Strap, thong). 

The strap with which the sandals were fastened 
was the "shoe-latchet." Compare the latch of a 
door. 

92. Lawyer= Student of the Law (of Moses). 

A better translation would be "student or ad- 
herent of the Law," as lawyer is such a common 
word and one always used by us in an entirely 
different sense. Jewish theological students and 
professors would be our equivalent of the New 
Testament idea of " lawyers." 



Individual Words and Passages. 79 

93. Lazar-us. 

From the diseased Lazarus at the rich man's 
gate we get the words Lazar-house and Lazar-etto. 

94. Lettest. 

Lettest, in the words, " Lord, now \<z\Xest thou 
thy servant depart in peace," is, as we must know 
if we notice the word, not in the imperative, but 
in the indicative mood. It is a statement, not 
an entreaty. " Now, Master, thou art letting thy 
servant depart in peace according to thy word; for 
mine eyes have seen thy salvation." ("I could 
not die happy, leaving all dark and hopeless for 
my people; but now I die in peace.") 

95. Levi: The other name of Matthew. (Matt, 
ix.; Markii.; Luke v.) 

96. Lord (Kvpiog, generally). 

Kvpcog, the equivalent of our word lord, is used : 

1. Of Jehovah = LORD, 

2. Of our Master = the Lord, or the Master. 

3. Of anyone = Sir, as in our " My Lord ! " 
The Jews were so careful in their fear of " tak- 
ing the name of Jehovah in vain," that they re- 
frained from using it at all. Though in the Hebrew 
Old Testament it is written many times on almost 
every page, it was never read aloud. Instead of 
uttering " the Name," the reader would reverent- 
ly say, "the LORD." When the Hebrew Scrip- 
tures were translated into Greek, the sacred 
name, "Jehovah," was not even written, to be de- 



So Studies in the Greek New Testament. 

filed by heathen tongues, but the word Kvpcog, 
" the Lord," was written in its stead. The Eng- 
lish translators followed the same custom, and 
thence it is that the word Jehovah is so seldom 
found in our Bibles. The word Jehovah could 
not have been easily written in Greek, had that 
even been desired, since the Greek- had no k, ex- 
cept at the beginning of a word, and no v. 

Of course this threefold use of the word lord 
sometimes occasions confusion. Only the con- 
text makes plain the thought. 

Mary uses it to the Lord, " supposing him to be 
the gardener" (John xx. 15). The woman of 
Samaria uses it to him, not knowing who he was. 
The Greeks use it in addressing Philip. It is 
still the regular Greek word used as the equivalent 
of our "Mr." or "Sir." When used in address- 
ing the Master, only the mental attitude of those 
that use it can enable us to know whether they 
are merely giving him the ordinary polite greeting 
or speaking as his followers. We should deem 
very stupid the action of anyone that supposed 
we recognized as our Master or Mistress everyone 
whom we addressed as Mr. or Mrs. We must 
use our common judgment. 

In the words, "The LORD said unto my lord, 
Sit thou at my right hand, until I make thine 
enemies the footstool of thy feet" (Mark xii. 
36), the. first LORD stands for Jehovah, which 
is written in the Hebrew (Ps. ex. 1); the second 
refers to the master, "the lord" of the writer of 



Individual Words and Passages. 81 

the psalm, and is in the Hebrew psalm a differ^ 
ent word. 

In our hymns and prayers we often do not think 
ourselves of whom the word "Lord" is used: 
God or Jesus. 

97. Madness (*A-vo-*a). 

In the passage, "And they were filled with mad- 
ness, and communed one with another what they 
might do with Jesus" (Luke vi. 11), the word 
used does not mean anger, though of course they 
were angry also, but means insanity, sense-less- 
ness, almost frenzy. They are, as it were, be- 
side themselves, unable to think or reply to Him, 
though, before healing the man with the withered 
hand, he had said to them pointedly in the pres- 
ence of the whole assembly in the synagogue: " I 
ask you: Is it lawful to do good on the Sabbath 
or to do harm, to save life or to destroy it?" 

98. Magdal-ene = From Magdala, a town on 
the sea of Galilee: added to distinguish Miriam 
of Magdala from the other Miriams. From the 
belief that she had been reclaimed from a life of 
shame, a house for the help of our fallen sisters is 
still called a " Magdalen home." 

99. Mark =Marc-us, a great and common 
Roman name, like that of Paul, Paul-us. 

100. Mars' Hill = Areo-pagus. 
Ares = Mars; pagos=a hill (Greek). 

101. Martyr (Maprvp-og : genitive) =A tes- 
tifier. 

C 



82 Studies in the Greek New Testament. 

Each Christian that died for the truth, " wit- 
nessing [= giving] a good testimony," was an- 
other of the great "cloud of witnesses," sealing 
his testimony with his blood. He became " a 
martyr," "a witness." 

102. Mary = Miriam. 

The word "Mary" is found only in English. 
Of course our Lord's mother did not bear an Eng- 
lish name. Her name was that of the sister of 
Moses, "Miriam, the prophetess." 

Hebrew = Miriam . 

C Moriom (A s ' n ^ukc x. 39, and elsewhere; and in the 
Cl-r^fAr ) IViaildlH Creek Old Testament generally). 

^ reek — ^ Maria 
Latin = Maria. 
French = Marie. 
English == Mary. 

103. Master (Ai&aGxoXog, nearly always) = 
Hebrew Rabbi. Greek Didaskalos = Teacher. 

John tells us that the Hebrew .Rabbi when trans- 
lated becomes hihaOxa'Xoq. (John i. 38.) 

We create a false impression by our constant 
translation of hihaaxaXoc, by "Master." John 
says it represents the Hebrew Rabbi. The most 
that Scribe and Pharisee, who hated Jesus and 
did not believe in him, would do in recognition of 
his teaching was to call him a rabbi. Even this 
must have grated on their feelings. 

Judas is not recorded as using any other mode 
of address to Jesus than " Rabbi." This address 
of his is recorded four times. It was often used 



Individual Words and Passages. 83 

by the other apostles, and often appears in the 
Hebrew form Rabbi, though generally, as was 
to be expected in a Greek book, changed to the 
Greek translation Diddskalos. 

In Matthew xxiii. 8-10, " But be ye not called 
Rabbi, for one is your Master, even Christ; and 
all ye are brethren. . . . Neither be ye called 
masters: for one is your Master, even Christ," the 
English word "master," in addition to its ordi- 
nary ambiguity as used in the Old Version of the 
New Covenant, represents in the different clauses 
different ideas. One might think the word master 
referred to slave-owners ; it more naturally refers 
to the Romish pope and other spiritual guides. A 
literal translation is: "But as for you, do not you 
be called 'Rabbi' [— " Teacher"] ; for one is 
your Teacher [= Rabbi: StSdcrmXog], and you 
are all brethren. . . . And do not be called 
'Guides' \_xaOrjyyjrac], because your 'Guide' is 
one, the Messiah." 

104. Matthew = Levi. 

Matthew = MarOalog = Matthaios, was one of 
the original apostles : (Mardiag) MatthzVzs was the 
one chosen to supply the place of Judas. 

105. Meat (Bpt5(7<g — Food). 

Nowhere in the New Covenant does "meat" 
mean merely flesh. 

106. Meek (ITpaog = Gentle). 

We limit the word meek to gentleness under re- 
proof and oppression. To the Greek word there 



84 Studies in the Greek New Testament. 

is no such limit. It means gentle without restric- 
tion to persons or to occasions. It is used of a 
gentle horse, a kindly man, a gracious ruler. In 
the New Covenant we read that " the king comes 
not to terrify, but gentle and lowly, riding not the 
steed of war, but the gentle ass, emblem of peace. 
The wise man must show r his works from his 
beautiful life with the gentleness of wisdom. The 
Christian is always to be ready to give the reason 
for the hope that is in him, yet with gentleness and 
fear, and the Lord's servant must with gentleness 
correct those that oppose, if haply they may re- 
pent; and Christians are to show all gentleness to 
all men." Paul asks the Corinthians whether he 
is to come to them with a rod or in love and a 
spirit of gentleness, and entreats them by the gen- 
tleness and kindliness of Christ. 

In these days in which Christianity is trium- 
phant it is the more necessary for us to remember 
that Christians, the followers of Jesus, must be 
gentle when in power as truly as when oppressed. 
He who is " meek," gentle, only when oppressed 
by one more powerful, is a coward, not a Chris- 
tian. 

"Blessed are the meek: for they shall inherit 
the earth." True; but true is it also that the gen- 
tle, the kindly are blessed, and live in favor with 
God and man, inheriting the earth (or the land): 
the sweet, gentle, little child; the gentle, kindly 
boy; the sweet little girl, the gentle woman, the 
gentle man. 



Individual Words and Passages. 



107. Meso-potam-ia (Meao-nora^-ta). Me- 

Gog = Middle; noraiioq 1 (cf. hippopotamus) = 
river: = Mid-river-land. Hebrew, Pada?i-aram. 
The land between the Tigris and the Euphrates. 

108. M e s s i a h = Messia-s = Christ-(os) = 

Anointed. 

A Hebrew passive participle. See Christ. 

109. Minister (Latin) == Aidxovog = Attend- 
ant =«=Deacon. 

The attendant, the servant, he who ministers to 
the people, such is the "minister." From other 
points of view he is the "Shepherd" {Pastor, 
Latin) of the "flock," and the "herald of the 
glad tidings " (= "Preacher of the gospel "). 

Doubtless the ministers and deacons, which 
words are merely the original Greek and its Lat- 
in translation, were not always, if at first even 
often, -preachers, but simply managers and attend- 
ants who attended to the service. 

Pliny (in a letter to Trajan, 107 A.D.) tells of 
torturing two "servant girls who were called 
ministrcz" (the feminine of minister) to dis- 
cover the character of the meetings held by the 
Christians. 

110. Nathana-el, the other name of Bar-thol- 
omew, Son of T(h)olmai. 

in. Nay. 

The Greek word so translated was the regular 
everyday word for no. So with the word "yea." 



86 Studies in the Greek New Testament. 

No frank, manly young man feels like saying: yea 
and nay, but it will appeal to his instincts of man- 
liness and honor to be told that he should let his 
statements be yes and no, and that it shows little 
manly dignity and respect for his word to add as- 
surances that he is telling the truth. 

112. Nico-demus: A Greek name. 

Does not this fact prepare us to expect in Nico- 
demus less bigotry than in most of the " Rulers 
of the Jews?" 

113. Offend (Sm^Sa/lt^-G), generally). 

In the New Covenant to offend never means to 
make angry. It means to sin, to lead into sin, or 
to " cause to stumble." 

The eye may entice us to sin; many that are 
" season- Christians " are immediately made to 
stumble if any trouble or persecution arises. The 
crucifixion of the Messiah was to the Jews a stum- 
bling-block; so was it at first to the very apostles. 
The Lord's disregard of Jewish church rules was 
a constant "stumbling-block:" as his healing on 
the Sabbath and telling the man healed to take his 
bed home, or his saying that it made no difference 
spiritually what a man ate. 

We are apt to think more about the strong whom 
we "offend," as we use the word, who condemn 
what we do, than of the zvcak, who, by approving 
our conduct, are led into sin. 

114. Ol ivet = Place of Olive Trees, Olive 
Grove ('Eaoucjx'). 



Individual Words and Passages. 87 

115. 0-mega = Long (great) O. 

This was the last letter in the Greek alphabet. 
Alpha (A) was the first. 

"I am the Alpha and the Omega, the first and 
the last, the beginning and the end." (Rev. 
xxii. 13.) 

116. Own, 

The word own is in different genders in John i. 
11: " He came into his own [possessions, neuter~\, 
and his own [subjects, mdsculine~\ received him 
not." 

117. Palsy ("Sick of the palsy T, ) = Ilapa- 
?ivTix-6g = Para-ly-tic. 

118. Para-ble (Tlapa- 3oZr] = A placing be- 
side. 

" Para-ble " is not a translation, but a mere 
writing of the Greek word with English letters: 
a trans- liters. -tion. It means a -putting beside, 
alongside, side by side, parallel \7ta^a)--a?C/.r t ?^-oiv 
= beside one another^ . The implied purpose is 
comparison. 

A "parallel" is the best translation: a "com- 
parison " is a good one. The Teacher illustrated 
the mysterious spiritual truth by a similar truth 
taken from the world of bodily eyes and ears, by 
a parallel case. How does the religious life de- 
velop ? Here are parallels in the physical world : 
the growth of wheat, the permeating power of 
yeast, the growth of a mustard seed. One must 



'^A 



SS Studies in the Greek New Testament. 

not carry a parable too far — that is, after it ceases 
to be a parallel. f 

The "parallel " C -^ 

The truth . . . \ 

I ig. Pass-over = Uaa^a, Pass-over, from 
Hebrew pasach, to pass over, to omit. Cf. the 
"pascha-1 lamb." 

120. Pastor (Latin) = Uoifiyiv ( Greek) = 
Sh efih erd ( E n gl i sh ) . 

Used once in the New Covenant as designation 
of the spiritual guide of a body of Christians, 
while these are called " the flock." 

"And He himself gave some as apostles, and 
some as prophets, and some as evangelists, and 
some as shef herds [7toi[iev-ag = pastor-es] and 
teachers." (Eph. iv. 11.) 

" Shepherd [rcoifiav-ars] the flock of God, . . . 
become examples to the flock, . . . and, when 
the Chief Shepherd shall be manifested, you shall 
receive the crown of glory that fadeth not away." 
(1 Peter v. 2-4.) 

"The Pastor "= The Shepherd. 

121. Paul = Paul~us (Latin). 

An honorable Roman name used by "Saul" 
after he began his travels as a missionary and 
needed the protection afforded him by his Roman 
citizenship. We first read of it at the conversion 
of Sergius Paulus, the proconsul of Cyprus, who 
was won to the faith by the preaching of Saul 



Individual Words aitd Passages. 89 

and the power of Jesus working through him. 
(Acts xiii. 7-12.) 

122. Penny =Denarius (Ayjvapiog), a Roman 
coin worth about 16 ^ cents = an American shil- 
ling. 

For two denarii ("pennies," so translated) one 
could in Plato's time (350 B.C.) travel by boat 
from the Black Sea or Alexandria to Athens. 
(Plato, Gorgias, 511, E.) 

"Two hundred pennyworth of bread" would 
have fed in the days of the Lord "about five 
thousand men, besides women and children." 
Therefore two "pennyworth" would have fed 
fifty, or one -pennyworth would have given food 
(bread) for one man three times a day for over 
eight days. 

The laborers that grumbled when "they re- 
ceived every man his penny'" had no excuse for 
it in the scantiness of their pay, as we are apt to 
feel in our hearts when we think of working all 
day for " a penny." 

The ointment which the love of the gentle 
Mary poured upon the head of her Master — so 
often shown not even common courtesy: her 
King rejected and soon to be murdered — was 
worth " more than three hundred pence," more 
than a whole year's wages of a laboring man, a 
year of the life of a strong, healthy man. 

"Penny" is a very poor translation of a coin 
that by weight was worth 16 2 /^ cents, and in prac- 



9° 



Studies in the Greek JVew Testament. 



tical value worth, about as much as a dollar is 
worth among us now. 

123. Pente-cost {Uevr^-xoar^ — The Fifti- 
eth day after the Pass-over). 

124. Pharisees ( Hebrew ) = Those who sep- 
arate themselves: =The Separatists, in a sense= 
« The Puritans." 

Josephus speaks much of them, and his testi- 
mony is in full accord with the account of them 
given in the Gospels. 

They were only about six thousand in number, 
but had great influence with the people. They 
were opposed to foreign influences, were believers 
in the Messiah, the hereafter, the whole Old Tes- 
tament, and in addition held the traditions of the 
elders. They had once even had a war with the 
Sadducees, the party of foreign alliances and tem- 
poral power. 

125. Phil-adclph-ia = Ciry of Brother- 
love. 

A sweet odor of affection from a heathen home. 
One of many cities so named by a king in Asia 
Minor (Attalus II., Philadelphia) in honor of his 
brother, whom he so tenderly loved that he was 
called the s * Brother-lover " (Phil-adelph-us). 

126. Philip: A Greelc name. 

Was it an accident that the Greeks at the Pass- 
over that desired to see Jesus went not to one of 



Individual Words and Passages. 9 1 

the leading Three — Peter, James, John — but to 
Philip, and that he conferred with Andrew (an- 
other with a Greek name), and that they together 
bear the request to Jesus? Do not their Greek 
names indicate probably Greek connections and 
sympathies? The fact that even they seem to 
have deliberated about the matter will help us to 
realize the feelings cf the Jews toward the Gen- 
tile world. 

127. Phylac-tery (0^az-r^oto^=Keeping- 
box). 

The phylacteries were little cases which the 
Jews used to keep tied to their foreheads and left 
arms near the heart, and in which they placed 
some of the most important statements of the 
Scriptures. Among them was Deuteronomy vi. 
4-9, which our Lord quoted as the greatest of the 
commandments: " Hear, O Israel: The Lord 
[Jehovah] our God is one Lord [Jehovah] : [or 
Jehovah is our God. Jehovah is one] ; and thou 
shalt love the Lord [Jehovah] thy God with all 
thine heart, and with all thy soul, and with all thy 
might." 

128. Plough. 

The words, "No man -putting his hand to the 
plough, and looking back, is fit for the kingdom cf 
God," are often misunderstood, and cause sadnecs 
to those whom the Lord did not make sad. The 
words underscored are in different tenses, the ac- 
tions they represent are at different times. The 



92 Studies in the Greek New Testament. 

correct translation is: "No man who has [gVti- 
fiaX&v, Aorisf\ put his hand on the plough, and 
continues [fiXsnuv, Present] to look behind him 
(or, while looking behind), is in the right position 
[evSe-Tog] (or fit) for the kingdom of God." 
(Luke ix. 62.) Let him turn his face in the 
direction in which he has undertaken to plow. 
The words were spoken to one who offered to 
follow Jesus and in the same breath made a re- 
quest to go back to say farewell to those that were 
probably enemies of his new Teacher. The Lord 
knew the danger of those home influences and at- 
tractions. 

129. Preacher (Kyjpv^= Herald). 

Kerux is the only word translated " preacher." 
"The preacher of the gospel" is "the herald" 
of " the glad tidings.'" He is to "" proclaim " the 
will of his King, the laws of "the kingdom of 
heaven." By blunting the force of such words 
as this, and of Christ and other similar words, we 
make indistinct the royal character of the Lord 
and of his gospel. 

130. Psalm (*Pafy*6$ = A plucking of strings, 
a playing on the harp or other stringed instru- 
ment). 

The music is a fundamental idea in a " psalm." 
Many of the Psalms gain greatly in effect if we 
think of them as grand religious anthems. Espe- 
cially do those gain that have a regular refrain. 
What would be useless repetition to the mere 



Individual Words and Passages. 



reader would be full of impressiveness when sung 
by the entire congregation or all the body of sing- 
ers. Such is the refrain in Psalm cvii., " Oh that 
men would praise the Lord for his goodness, and 
for his wonderful works to the children of men ! " 
which bursts out ever and anon at the recital of 
God's goodness. Similar is the refrain, " For 
his mercy endureth forever," which ends every 
verse of Psalm exxxvi. 

131. Publican (TeX6vyjg = Tax-gatherer. 
Te/lo$=tax. ) 

Detested by all the Jews as a man that sided with 
foreigners, and heathen foreigners at that, against 
his own people (for the sake cf money and of- 
fice); detested by many still more, for many 
Jews thought the paying of tribute not only a 
burden but a sin, as thereby they were unfaithful 
to their King, Jehovah, in acknowledging some 
other sovereign than his representative, his Anoint- 
ed One: the ''tax-gatherer" (=pubfican-tis, a 
Latin word) became to the Jew the incarnation 
of baseness and godlessness. Our Lord once 
says: "If he hear not the church also, let him 
be as the heathen and the -publican." (Matt, 
xviii. 17.) 

132. Rabbi ( Hebrew) =Ai<)aaxaXog (Greek). 
According to St. John the Hebrew "Rabbi" 

was represented by the Greek word Didaskalos, 
Teacher. Judas's title for Jesus is four times re- 
corded, and is in each case the simple Hebrew 



94 Studies in the Greek New Testament. 

Rabbi untranslated into Geeek. Except in eight 
cases out of forty-two, the word " Master" as an 
address of Jesus is the Greek Ac&aaxaXog, which 
John tells us (i. 38; also xx. 16) represents the 
Hebrew word "Rabbi." As Jews were address- 
ing him, we should think of them as using the He- 
brew word "Rabbi." The translation, "Mas- 
ter," is in many cases very misleading. The 
most a Pharisee or one not a follower of the Lord 
would do, would be to acknowledge him as, or 
call him, a "Rabbi." 

133. Refresh. 

When in Acts xxvii. j we read that Paul w r as 
permitted to land at Tyre and " refresh himself," 
the Greek implies that he was sick. It says " re- 
ceive attention" (eTtifieXeiag tv^elv). A kindred 
form is used of the attention shown by the Good 
Samaritan to the wounded and half -dead Jew 
(e7ti[i8Xe-o{Aai). 

134. Rhoda, from e P6<W ? a rose = Rose. 
The damsel named Rhoda that ran to the door 

when Peter knocked would in English have been 
called Rose. 

135. Robe. 

The "best robe" (gtoayi) which the loving 
father ordered to be brought out to be put upon 
the returning prodigal was in itself a token to the 
son of the happy feast the father would make in 
his honor. The g-toXyi, " stole," was a long robe 



Individual Words and Passages. 



SO 



worn on occasions of festivity or by persons of 
rank and dignity. 

The "purple robe" with which the Roman 
soldiers in mockery dressed " the King of the 
Jews " was an entirely different garment. It was 
a purple or scarlet military zloak (%Xa L uvg) worn 
by generals or kings at the head of their armies. 
(Matt, xxvii. 28.) 

Jesus stripped and in mockery clad in royal uni- 
form ! " Father! All things are possible to thee. 
Remove this cup from me. But not what I will, 
but what thou." (Mark xiv. 36.) 

136. Saba-Oth. ( Hebrew )= Hosts. 

"The Lord of Saba-oth " = " The Lord of 
Hosts." 

137. Sabbath (Hebrew) = Rest. 

Sabbath was in Hebrew a word in common use 
meaning rest. The "Sabbath" was to the He- 
brew no foreign word, but its meaning was as 
plain to the most illiterate as is to us its equivalent, 
"Rest." 

We have changed the day and modified its sig- 
nificance. 

138. Sadducees. 

Look under "Pharisee ," and under "Josefihu:" 
in "Witness from Without." 

139. Saint (° Ay tog) = Holy, Sacred. 

The word translated Saint is the regular word 
for holy, sacred, and is translated holy one hun- 
dred and sixty-six times in the Scriptures of the 



c,6 Studies in the G?'eek New Testament, 

New Covenant. All true Christians are called 
" saints," " holy ones." The same word is 
used in the phrase, "The Holy Scriptures." 
(Rom. i. 2.) Of course, the phrase, "The Holy 
Bible," never occurs in the Bible, as the word 
Bible does not occur there. In another place 
the Scriptures (Latin, serif tura = writing) are 
called the " Sacred (Priestly) Writings " (iepa 
ypa^fiara; Ispsvg = a priest, Upov = temple). 
The apostles never limited the use of the word 
" Saint" to themselves or to a superior class of 
Christians. They would surely forbid us to dis- 
tinguish them as " Saint Peter " or "Saint John." 
Nowhere in the New Covenant does such a dis- 
tinctive title occur. In the Greek the " gospels " 
are simply headed "According to Matthew " 
(Kara MarOalov), "According to John." Paul's 
Epistles are simply Letters of Paul. 

140. Satan (Hebrew) = Adversary. 

God is Love; the Devil, " Slanderer," is the 
spreader of Hate. Jesus is the Advocate; Satan, 
"the Adversary," is "the Accuser of our Breth- 
ren; who accuseth them before our God day and 
night." (Rev. xii. 10.) Similar is the Satan of 
the book of Job. 

The word satan was in Hebrew the regular 
word for hinderer, adversary, and was not limited 
in its use to the Great Adversary. It was used, for 
instance, of the angel that is described as hinder- 
ing Balaam on his way to Balaak. 



Individual Words and Passages. 97 

The rebuke of the Lord to Peter may be " Get 
thee behind me, hinderer, adversary, for thou art 
a stumbling-block unto me,'' rather than " Get 
thee behind me, Satan " — i. e., " Get thee behind 
me, Hinderer, Adversary." In English, Satan and 
hinderer are utterly different words; in Hebrew 
the words are identical, for Hebrew and Greek 
had no letters except capitals. 

141. Saved. 

The words, "And the Lord added daily such as 
should be saved," are in the Greek and in the Re- 
vised Version, simply, '-And the Lord added to 
them day by day those that were being saved (rovg 
Go^ouEvovg)" (Acts ii. 47.) 

142. Schoolmaster. 

The word nat^aycdyog, translated schoolmaster 
in Galatians iii. 24, meant boy-leader, guardian. 
The -pcedagogus was a regular feature of ancient 
Greek and Roman life. He was the slave that 
took the boy to school or gymnasium, to the 
teacher. For instance, in the Lysis of Plato, 
Socrates, after teasing the young boy about being 
under so much constraint, says finally: "'But 
does anyone rule over you V 'This man here,' 
said he, ' my paedagogus.' 'And that, too, 
though a slave?*' 'Of course; he is our slave/ 
' Truly,' said I, 'it is hard that you, though free- 
born, are governed by a slave. But in what does 
this flee dagogus, in his turn, rule over you?' ' In 
7 



98 Studies in the Greek New Testament. 

taking me, of course, to the schoolmaster's,' said 
he." * (Plato, Lysis, 208, C.) 

Similarly, as says St. Paul, " The Law is be- 
come our fcedagogus to Christ." (Gal. iii. 24.) 
Not the '.' schoolmaster," as the Old Version has 
it, but the one that led us to the " schoolmaster; " 
for Christ is the Great Teacher. " Now that faith 
is come, we are no longer under a paedagogus " 
(Gal. iii. 25). Foolish is it to remain without the 
school listening to the servants, instead of enter- 
ing and being taught by the Teacher. 

143. Science (Fvti(Jig = Knowledge). 

This is the regular word for knowledge, and it 
is so translated in twenty-eight out of twenty-nine 
places in which it occurs. It is not fair to use the 
words of Paul, " O Timothy, guard that which is 
committed unto thee, turning away from profane 
babblings and oppositions of ' science ' falsely so- 
called" (1 Tim. vi. 21), as aimed at teachers of 
"Natural Science" — i. e., "Knowledge of na- 
ture." So far as the overthrow of idolatry and 
polytheism is concerned, religion could find no 
ally so valuable as " science " as we use the word. 
Plow it would have destroyed the Greek worship 
of sun, and moon, and gods of Earth and Ocean! 
How Paul would have welcomed true science, if 
prepared for it! Science is the ally of religion. 
God is the Truth; true " science " is knowledge. 

144. Seed (Zrtepfia, Sfierma). 

I believe the common translation of Galatians 



Individual Words and Passages. 99 

iii. 16 is entirely wrong. Certainly unworthy ex- 
planations are given of the words of Paul accord- 
ing to that translation, and that saint of God is 
made to base his whole argument upon a foolish 
and unfair assertion — namely, the assertion that 
the word " seed " being singular must refer not to 
a number of persons, but to one individual; and 
that, too, despite the fact that the word " seed " in 
the Bible nearly always, if not always, refers to a 
whole tribe or nation, and that St. Paul in the 
very same chapter, in summing up this very same 
argument, uses it to refer to all Christians. 

The words wrongly translated are "of" (ini) 
and "which.'" We should not translate the 
Greek passage thus, " He saith not, . . . And 
to seeds, as of many; but as of one, And to thy 
seed, which is Christ;" but, "Now to Abraham 
were the promises given and to his seed. He 
saith not, 'And to his seeds' — as through many 
[different lines], but as through one [who is 
Christ], 'And to thy seed.' . . . Therefore, if 
you are of Christ, you are Abraham's seed, heirs 
according to the promise." (Gal. iii. 16-29.) 

(1) The translation of irti (epi) by of is almost 
absolutely unheard of. On the other hand efi is 
used of the person after whom one is named. 

(2) The word translated "which" is mascu- 
line (og), while the word "seed" to which it is 
made refer is neuter. 

Following the same line of argument which we 
have seen above, Paul says in his letter to the Ro- 



ioo Studies in the Greek New Testament. 

mans: "Not the children of the flesh, these are 
not the children of God, but the children of the 
-promise are counted for a seed.''' (Rom. ix. 8.) 

145. Servant. 

This word in the New Covenant is generally the 
translation of the Greek word doulos, a slave, a 
servant that belongs to him whom he serves. 

Paul never calls himself the voluntary servant 
that has his rights and can leave his employment 
when he wishes, but he calls himself the doulos of 
King Jesus, one who belongs to him and his serv- 
ice. A different word is used for the voluntary 
service of one who " ministers" to the wants of a 
friend and equal. 

146. Serve. 

"No man can serve two masters" means "No 
man can be the slave of two masters."- We may 
help, minister to, work for many men and causes, 
but every man must keep himself ABSOLUTELY 
free for his Master's service. No servant — owned 
servant, "bond servant" (doulos) — of God has a 
right to bind himself to anyone or anything else, 
to " belong " to any human organization. But of 
many he may be a useful member. 

147. Shew-bread (='Artoi tes protheseos = 
The loaves of the setting forth = The bread set 
out, shozvn in the temple. 

148. Sila-s=Sil-vanus. 

We find the form Silvanus. in u Silvanus and 



Individual Words and Passa^ 101 

Timothy" in the beinnninor of the first letter to 
the Thessalonians, and elsewhere also, while in 
Acts we read that Silas and Timothy were Paul's 
companions in Thessalonica. 

149. Simon ( Hebrew) =Simeon (Symeon). 

Simon is the slightly shortened form of Simeon. 
Sometimes the longer form is found in the Grec-k. 
as in the name of Simeon, the aged priest, who 
took the child Jesus in his arms., and also when 
James (Jacob) says after Peter's speech, " S :- 
eon hath rehearsed/' etc. 

150. " Single " in ordinary English refers to 
unity, and would be contrasted with double. It is 
therefore not a good contrast with " bad.'' In the 
expression, a " single eve,"' the Greek word trans- 
lated i; single" is an/.zi: (haplous),. This word 
means of a single fold, sim-ple. uncomplicated, 
unmixed, uncorrupted. unclouded. A *•' single 
eve " suggests no expectation of a bodv "full of 
light," but an unclouded, or a " sim-ple" eye as 
opposed to a corrupt ( novripog = evil, base) does, 
and makes the proper contrast with an evil, cor- 
rupt, diseased eve. 

151. "Sit down to meat." 

The word here translated to sif dozi'u always 
means to recline. Nowhere in the Xew Cove- 
nant is it said that anvone sat down to meat. 
Those spoken of always reclined on couches 
around the table. Had the Lord been sitting at 



102 Studies in the Greek New Testament. 

a table, a woman could not have come up behind 
him and bathed his feet with her tears, and wiped 
them with the hair of her head while unobserved 
by him. At the Lord's Supper as John reclined 
next to the Lord, he could lean back upon his 
bosom. 

152. Soul and Spirit ( x Vv%yi and Uvevfia) 

are several times contrasted in the New Covenant. 
All sentient beings have a ^v^yj (psuche). It is 
used in the Greek translation of Genesis and else- 
where of the life of fishes, birds and beasts, as 
well as men. But only super-human beings and 
regenerated men are in the New Covenant spoken 
of as having a pneuma (spirit). 

God's word can pierce to the dividing asun- 
der of the very joints and marrow, of the soul 
(the natural life, psuche) and the spirit (pneu- 
ma). (Heb. iv. 12.) 

Men of this world are psuch-ikoi ', not having the 
spirit (pneuma). (Jude 19.) 

The first man, Adam, became a living psuche 
the last Adam a life-producing {spirit) pneuma, 
(1 Cor. xv. 45.) 

Our body is sown a psuchikon body, it is raised 
a spiritual (pneumatikon) body. (1 Cor. xv. 44.) 

153. Speech. 

When St. Paul writes (2 Cor. x. 10) that his 
enemies say his speech is contemptible, the word 
he uses does not refer to physical speech. It is 
logos, which refers especially to logic and orator- 



Ijidividual Words and Passages. 103 

ical skill and training. Paul spoke " not with 
words of man's wisdom." 

Apollos, on the contrary, was a Icgios man, an 
" eloquent man," as the Old Version has it, or, as 
the Revised Version prefers, a "learned man." 
(Acts xviii. 24.) 

154. Strain at. 

The words " strain at a gnat and swallow a 
camel" should be translated "strain out the gnat 
and drink down the camel." Certain strict Jews 
were so particular in their fear lest they might 
"kill" or defile themselves by unclean food that 
they used filters when they drank or kept them 
fastened before their mouths. 

" Ye blind guides, who strain out [^ivU'^tj] the 
gnat and drink down the camel." (Matt, xxiii. 
24.) 

155. Strait = Narrow (Xrevr;). 

As the word strai-gh-t is so much more common 
than strait, the mind is apt to think of that when 
we hear the words, " For strait is the gate," etc. 
(O. V., Matt. vii. 14.) 

156. Strange. 

The "strange gods" which Paul is accused 
of introducing into Athens should be translated 
"foreign divinities." pLevoc, (xenos) is the word 
used. (Acts xvii. 18.) 

157. Superstitious. 

Of course the Athenians were much more than 



104 Studies in the Greek JVezv Testament. 

" somewhat superstitious," but St. Paul's words to 
them need not allude to that fact and do it so mild- 
ly, so inadequately. They may with fully as much 
correctness be translated, "Ye men of Athens! 
In all respects I observe you as being unusually 
reverential to deity. For as I came along and 
looked upon the objects of your worship, I found 
even an altar on which was inscribed, ' To God 
Unknown.'* What therefore un-know-mg you 
worship, this / [emphatic] proclaim to you." 
(Acts xvii. 23.) 

We should not expect St. Paul to dishonor the 
very feeling to which he makes his appeal. 

158. Suffer (ndccr^o, Pascho). 

This Greek word, like the Latin pascor, passus, 
is used of all things in which the subject is pass- 
ive, is a recipient, whether of good or ill. From 
it is derived the name of the whole passive voice 
of the verb, of the verb to bless as well of the word 
to injure. Probably Paul refers not to -persecu- 
tions endured by the Galatians, but to the spirit- 
ual gifts they had received by the spirit, and up- 
braids them because " having begun in the spirit 
they are seeking to perfect themselves by the 
flesh," adding, " So many things did ye experi- 
ence in vain? " (Gal. iii. 4.) 

159. Tabernacles (Zxyjvri, Skene). 

The word skene was used of all kinds of tempo- 
rary shelters: tents, brush huts, cottages. Peter 



Individual Words and Passages, 105 

wished to make three, naturally, of brush, on the 
Mount of Transfiguration for the three teachers 
whom he wished to honor, and by whom he 
wished to be instructed. He was told to listen 
to Jesus and to obey him. During the " Feast of 
Tabernacles," in memory of their wilderness life, 
the people used to build shelters with the branch- 
es of trees and live in them seven days. (Lev. 
xxiii.) 

160. Temperance ('EyxpdteLa, Egkrateia) 
= Self-control, self-mastery. 

"Temperance" in the New Covenant is never 
limited to self-control in regard to drinking intox- 
icating liquors. The Greek word so translated, 
as well as the Latin word used to translate it, 
temfler-antm, means self-control. It is this vir- 
tue of which Socrates says, " Self-mastery is the 
foundation [of excellence] of virtue." (Memo- 
rab., I. 5, 4.) 

As before Felix and the beautiful Jewess, Dru- 
silla, who, persuaded by the Roman Governor, had 
deserted her husband and married him, Paul rea- 
soned about " righteousness, and self-control, and 
the judgment to come; " Felix was terrified, and 
answered, " Go thy way for this time; and when 
I have a convenient season I will call for thee." 
(Acts xxiv. 25.) 

To trust and virtue and knowledge the Chris- 
tian, says St. Peter, must add self-control, endur- 
ance, piety, love of his fellow-Christians, and 
finally, love (unlimited). 



106 Studies in the Greek New Testament, 

161. Tempt and Temptation ( Ltapd^o, 
7teipaG(j.6g). 

Both the original Greek words and the Latin 
translation of them, from which by translitera- 
tion we get the English words tempt and tempta- 
tion , meant to try, at-te?npt test and trial, testing'. 
The context sometimes shows that the motive of 
the one that tries another is wicked and brings in 
our idea of temptation. Only the connection can 
show whether try and trial or tempt and tempta- 
tion should be preferred. Try and trial are the 
original. When the motive is evil, we use the 
words tempt and temptation, generally. 

Should we pray our Father not " to lead us into 
temptation ' ' or trial f 

Did Jesus say, "Ye are they who have been 
with me in my temptations" or "in my trials? " 

"Blessed," says St. James, "is the man that 
endureth trial" Our Lord "was in all points 
tested as we are." Whenever the words tempt or 
temptation are not so good as test, or try and trial, 
testing, the latter words may be used, as tempt 
and temptation always stand for the Greek words 
(W)7t«pd£cd ? and 7tEipaCp6g, whose fundamental 
meaning is to try, to test, 

162. Testament (AcaOyj-xyi, Dia-the-ke) = 
Arrangement, Covenant. 

The writings of the Christian dispensation form 
the "New Covenant" as opposed to the "Old 
Covenant," that on Mt. Sinai. New Testament 



Individual Words and Passages. 107 

and Old Testament are not good translations. 
Even they of the Old Covenant looked forward 
to a new and better one. . Says Jeremiah: " Be- 
hold the days come, saith the Lord, that I will 
make a New Covenant with the house of Israel 
and with the house of Judah " (xxxi. 31). Not 
like that on Sinai, he adds, but written on their 
hearts. 

163. Thaddeus and Lebbaeus. 

The other names of the apostle "Juda-s, not 
Is-cariot." 

164. Theo-philllS = Friend of God. 

Name of an ideal reader, addressed by Luke? 
Some unknown humble Christian? Some Chris- 
tian of rank? 

A Theophilus, son of the high priest Annas, was 
deposed, according to Josephus, who does not 
state the cause, by Herod Agrippa, the king who 
ordered James, the son of Zebedee, to be slain 
and Peter to be cast into prison, and who is rep- 
resented by Josephus as being very careful in see- 
ing that the religious rites of the Jews were ob- 
served. Now we know that John was known to 
the high priest ' 'Annas " (John xviii. 13), and 
his word had weight with the "damsel that kept 
the door" (16). Did he have none over any 
one of the members of the family? This Herod 
Agrippa is he who is described in Acts and in Jo- 
sephus also as being suddenly smitten of God on 
account of the blasphemous adulations of the mul- 
titude. 



i Go Studies in the Greek JVew Testament. 

"Most excellent" (xpdnare) was the address 
of persons of rank (of Felix, Acts xxiii. 26); 
and Luke writes, "Most excellent [xp&TLGTs^ 
Theophilus." 

165. Thieves. 

The English word when used of the two 
"thieves" crucified on either side of the Messiah 
represents the regular Greek word for highway- 
man, robber. The Greek word is the same that 
is used when it is said, "Now Bar-abbas was a 
robber [X?7<7-T>7$]." These highwaymen were oft- 
en, as Josephus tells us, intensely bigoted and pa- 
triotic Jews, who deemed it a sin to pay tribute, 
and were willing to die for their country and their 
God — in one instance slaying themselves, men, 
women, and children, rather than surrender. In 
the Gospels we are told expressly that Bar-abba-s 
and his companions were insurrectionists (Mark 
xv. 7), and that Bar-abba-s was a "famous pris- 
oner" (Matt, xxvii. 16). Common thieves could 
not have said, "Art not thou the Messiah [the 
King] ? Save thyself, and us." By kings thieves 
are punished, not delivered. 

The people then, as now, preferred the man 
that would fight to the man that would suffer. 
Most would still choose Bar-abba-s. He was 
doubtless brave, perhaps full of a fierce, bigoted 
religiousness, and may have had many noble qual- 
ities. We do not need to pull him and his compan- 
ions down in order to keep the Lord above them. 



Individual Words and Passages. 109 

166. Thomas (Hebrew) = Didymus (Greek; 
= Twin (English). 

167. Time. 

" Time shall be no more." This sublime- 
sounding sentence should probably be translated 
as is done by the American committee of the re- 
visers: " There shall be no more delay, but in the 
days of the voice of the seventh angel, when he is 
about to sound, then is completed the mystery of 
God according to the good tidings which he de- 
clared to his servants the prophets." (Rev. x. 7.) 

168. Tithe (Aweary = Literally, "A tenth"). 
The "tithe" was not only a tenth in fact, but 

the word meant " a tenth." 

169. Touch (''Atito^gu). 

M>7 (.iqv anrovl "Touch me not!" For the 
belief that this is not the correct translation of the 
words of Jesus to Mary of Magdala, but rather, 
"Cling to me not," there are the following rea- 
sons : 

1. The primary meaning of an?o[.iou (see the 
dictionar}^) is to cling to, take hold of , fasten upon. 
Thus we read in Homer: "As when a dog fastens 
himself upon [aTtTo^zou] a boar from behind." 
(Odys., IV. 1. 60.) 

" Having fastened [ocTtro^cu] the noose from the 
lofty beam." (Odys., XL 1. 278.) 

In Acts xxviii. 3, the writer describing the viper 
fastening- itself upon the hand of Paul uses a com- 
pound. of the same verb (r.a0-6.7trcd)» 



no Studies in the Greek New Testament. 

2. The verb is in the tense of continuance, the 
present. The aorist should have been used if the 
meaning were, Touch me not. 

3. Note the contrast: " Cling not to me, but go 
unto my brethren and say to them," etc. (John 
xx. 17.) 

4. The other women were allowed to take hold 
of his feet. (Matt, xxviii. 19.) 

5. Though a7Vto[L(xi in the Gospels may gener- 
ally mean to touch, yet we have, for instance, de- 
scriptions in which while one writer uses aTtro^ou, 
another uses xparea), which can only mean to take 
hold of. Matthew says " of the healing of the 
mother of Peter's wife:" " He aivto^ai her hand, 
and the fever left her" (viii. 15). Mark says: 
"And coming to her he raised her, taking hold of 
[jepareG)] her hand; and the fever left her " (i. 31). 

170. Troubled. 

The English word suggests the idea of grief in 
many places where the original Greek has no such 
idea. The Greek word generally thus translated 
is rap&GGcd, and this contains the idea not of grief, 
but of excitement, confusion, tumult. It is used 
both in a physical sense of the " troubled waters " 
of the sea, and in an emotional sense of an ex- 
cited individual or a surging multitude. 

When the news began to spread that the long- 
looked-for Messiah had been born, "all Jerusa- 
lem zvas in excitement." Zachariah was not sad 
when he saw the angel, but excited with hope and 



Individual Words and Passages, 1 1 1 

fear; nor was Mary "greatly troubled" (Luke i. 
29) when the angel saluted her with the words: 
" Hail, thou that art highly favored ! The Lord is 
with thee" (Luke i. 28). 

So, also, at the last supper with his chosen fol- 
lowers, " as they were eating," ' 'Jesus was stirred, 
moved in spirit," as he broke in upon their quiet 
meal with the announcement: " Verily, verily I 
say to you that one of you will betray me, the one 
that is eating with me." 

171. Verily = Amen (Hebrew) = 'AX??0c5g 
(Greek). 

"Verily, verily," represents the Hebrew "Amen, 
Amen," Amen being in Hebrew, as has been said 
before, a participial adjective meaning sure, true. 

172. Weep. 

There are two words used in the New Testa- 
ment thus translated. The one, daknio, means to 
shed tears, and is used only once, where John 
speaks of Jesus as weeping at the tomb of Laz- 
arus: "Jesus wept \J-hdxpvGev~\.' J (John xi. 35.) 

The other, klaio, means to express grief by the 
voice, to wail, to lament. 

At the tomb of Lazarus, w r hen Mary and Mar- 
tha and their friends were all crying out and 
groaning and zuailmg, the eyes of our Lord filled 
with tears. "Jesus wept [e-bazpvGEv]. And the 
Jews said, Behold, how he loved him ! " 

The other word (x/.auo) is used of the wailing 
of Mary and Martha over their brother. It is 



112 Studies in the Greek New Testament. 

used of them that wailed and lamented over the 
little girl, the only daughter, just dead in the house 
of Jairus; of the widowed mother at Nain follow- 
ing to the grave her only son ; of the disciples 
"•grieving and lamenting" their crucified Master 
(Mark xvi. 10) ; of the poor woman "that was a 
sinner," as at the feet of the kind Rabbi, standing 
behind him as he reclined on the dining couch, 
her heart broke in sobs of contrition over her life of 
shame. It is used of Peter as he sobbed in agony 
and remorse over his unfaithfulness to his Master 
in the hour of trial. 

173. Willing. 

The word "willing" in the New Testament, 
whenever it translates the Greek word npoOv^iog, 
means far more than merely willing: it means 
eager, zealous. 

Our Lord says to Peter, asleep after all his prot- 
estations of devotion, asleep when his sad and tried 
Master had asked him to stay awake with him 
" one hour: " " The [your] spirit truly is zealous, 
but the [your] flesh is weak." Says Paul, the 
great-souled, great-minded Ambassador to the 
Gentiles, not, "I am willing" but, "As much as 
in me is: I am zealous to proclaim the glad tidings 
to you also who are in Rome." (Rom. i. 15.) 

Not merely a complacently "willing mind" is 
needed to sanctify the Christian's scanty gift, but 
"If eagerness [rtpo6v[i-La] is there, it is accepted 
according as a man hath, not according as he hath 
not." (2 Cor. viii. 12.) 



Individual Words and Passages. 



174. Witness-es (Mdprvp-£g = Testifiers). 
The Greek word Martur-es means not mere 

on-lookers, but testifiers. In Hebrews xi., the 
power of God to aid those that have faith, trust, 
in him is illustrated by the cases of Abraham, 
Isaac, Jacob, Joseph, Moses, Gideon, David, and 
others, "whom," says Paul, "the time to men- 
tion would fail me:" "Therefore," continues the 
writer, " let us [emphatic] also, seeing that we have 
[e^ovreg] such a cloud of witnesses [to God's 
faithfulness'] surrounding us, lay aside every 
weight, . . . and let us run with patience the race 
[literally, the contest, dy6v~\ set before us." (Heb. 
xii. 1.) 

As the witnesses, the testifiers, are gathered, as 
it were r in a "cloud surrounding us," they be- 
come witnesses ( = spectators) of our race as at 
the great games (dy6v), in addition to being testi- 
fiers to what God wrought in them. 

Every martyr was another witness, " sealing his 
testimony with his blood." 

175. Woman (Tvvtj). 

The Greek word translated woman embraced in 
one our words woman, wife, lady. It was so 
courteous that it could be used by a messenger in 
addressing a queen. (Sophocles, G^dipus Tyran- 
nus, 1. 934.) It was as polite as our word "lady" 
without its necessary formality. The ancients 
were less formal, more as members of a family, 
than we. Equals called each other by their "first" 



U4 Studies in the Greek New Testament. 

names — they often had no other. The Lord says 
"Mary," "Martha;" " Simon," even to the Phar- 
isee, and he himself even by his disciples is called 
"Joshua (Jesus)." 

When the Lord is represented as saying to his 
mother, " Woman, what have I to do with thee?" 
the words to us must sound rude and unkind. Now 
we have seen there is nothing of harshness in the 
Greek word translated " woman." «' What have 
I to do with thee? " could, so far as the Greek is 
concerned, be translated, " What is it to thee and 
to me" — What is it to us- — though the wine do 
run short? 

The Greek words are : " Tt ifiol xal Goi, yvvai;" 
= " What to me and to thee, gunai?" Note the 
reason that follows: "Mine hour is not yet 
come." 

The Hebrew idiom, however, may be sufficient 
reason for preferring the translation, " What have 
I to do with thee?" as this idiom frequently occurs 
in the New Covenant. 

In the description of the conversation at Jacob's 
well there is no definite article before the word 
woman. " They marveled because he was speak- 
ing with a woman " (John iv. 27) out there alone. 

To do good is even better than to avoid the ao- 
pearance of evil. 

176. Worship. 

If we really think a moment, no one of us ex- 
pects the narrative of the Lord's life to contain 
accounts of his being frequently -prayed to and 



Individual Words and Passages. 115 

worshiped on the public streets and in the pres- 
ence of bitter enemies, by whom he was regarded 
as a mere heretical man, while they did nothing 
to prevent it, and took no notice of it, although 
often attempting to stone him for much less cause, 
and eagerly seeking ground for a charge of blas- 
phemy against him. Nowhere is a remark made 
by them upon the subject. We have no author- 
ity given by the writers of the Bible for saying he 
was ever thus worshiped in the presence of the 
Jews. 

1. Of the Greek words translated worship, one, 
7tpoGxvveco (pros-kuneo), is almost the only one 
used in the New Testament, and it is the only one 
used in reference to our Lord Jesus. It is used 
of him in the Gospels : 

By Matthew ....... 11 times. 

By Mark 2 times. 

By Luke ... . . . . . 1 time. 

By John 1 time. 

2. Where Matthew uses pros-ku-ne-o, the other 
evangelists, if they mention the circumstance, hap- 
pen invariably to use some other expression that 
is never translated worship; generally the simple 
"fell at his feet," or "fell before him." 

3. A few, living in the days of the apostles, uses 
it of the reverence shown the high priest: "And 
those who a little before were clothed in the sa- 
cred vestments and leaders of the established wor- 
ship, and pros-kunou-menoi [present passive par- 
ticiple of pros-kune-o] by those that came into the 



u6 Studies in the Greek New Testa?ne7tt. 

city from the inhabited world were seen cast out 
naked, food for dogs and wild beasts." (Jo- 
sephus, Jewish Wars, IV. v. 2.) 

4. Herodotus (History, I. 34), speaking of the 
Persians, says: " When they meet one another in 
the roads, one could recognize by the following 
sign whether they that met are equals; for instead 
of addressing one another, they kiss each other 
with their mouths. But if one of the two be slight- 
ly inferior, they kiss the cheeks; and if one be 
much the inferior in birth, he falls before the other 
and -pros-ku-nci [TtpoG-xvvel, third person, indica- 
tive, singular, of pros-ku-ne-o~\ him." 

5. In the Greek translation of the Old Cove- 
nant, the " Septuagint," from which the writers in 
the New Covenant generally quote, it is frequently 
used of men: oi Joseph' s brethren falling before 
him (Gen. xlii. 6) ; of Abraham's obeisance to the 
sons of Heth (Gen. xxiii. 8), and in many other 
places. 

6. The American committee of the revisers 
place on record: "The Greek word denotes an 
act of reverence, whether paid to man or God. 
(Westcott and Hort's New Testament, page ciii.) 

This is all the word means: to do homage, to 
do obeisance, to fall before, fall at the feet of. It, 
like the word " kneel,'' can be used with rever- 
ence to either God or man. 

The wise men (Magi) who asked for the " King 
of the Jews" naturally came to do him homage. 
We know that much, and that is all the evangelist 



Individual Words and Passages. 1 1 y 

tells us. More than that is our own addition. 
Similarly, we have no authority for claiming that 
the rich young ruler worshiped Jesus, which of 
course means that he recognized His divinity, and 
then turned away and left him; or that Cornelius, 
the pious centurion, was so benighted as to " wor- 
ship " (i\cts x. 25) Peter, whom he certainly knew 
to be a mere man, the "certain Simon who is sur- 
named Peter," for whom he had been told to send. 
Yet here, too, the same word proskuneo is used. 

Nor have we any right to believe that the ene- 
mies of the church in Philadelphia should come 
and " worship" before her feet. Yet the same 
word is used. All these things are perfectly plain, 
and yet the mistranslation has been left uncorrect- 
ed. " The fear of man bringeth a snare."' Yet 
the light put under the bushel will poison itself to 
death. Those who from cowardice or from lack 
of faith in the God of the good and true hide the 
knowledge with which the God of truth intrusted 
them will lose it. 

There is sadness in the thought, "The Light 
that failed." 

177. Yea (Nat) = Yes. 

Nai was a regular everyday word, yes. There- 
fore yea is not a good translation. The Lord does 
not wish men to say "Yea" and "Nay," but 
"Yes" and "No." 

178. Zebedee (ZepsSal-oz) is merely the Eng- 
lish-Greek form of the Hebrew Zab-di. ( 1 Chron. 
xxvii. 27.) 



CHAPTER IV. 
Witness from Without. 

In this chapter I give gleanings that have hap- 
pened to lie along the course of my limited read- 
ing in Latin and Greek literature. I shall be ex- 
cused, I am sure, if to the passages mentioning 
events or facts given in the New Covenant I add 
two or three connected with the Old Covenant. 

/. HERODOTUS (443 B.C.) 

1. In Exodus (xxiii. 28), Deuteronomy (vii. 20), 
and Joshua (xxiv. 12), we are told that the Lord 
sent hornets before the Israelites to drive out the 
Canaanites from before them. 

Herodotus (v. 10), writing about Thrace, says: 
" But that, as the Thracians say, bees hold pos- 
session of the parts beyond the Ister, and on ac- 
count of these it is not possible to penetrate far- 
ther." Canaan was a " land flowing with milk 
and honey." 

2. In the Bible we read that Sennacherib (San- 
herib, Heb.), who was at Lachish and Libnah, 
expecting to enter and devastate Egypt (2 Kings 
xix. 24), had his army destroyed during the night 
by an angel of the Lord. 

In Herodotus we read the following: "But they 
say that after this one the -priest of Vulcan became 
king, whose name was Sethon. That he disre- 
garded and held in light esteem the Egyptian war- 
(118) 



Witness from Without. 



riors, in the belief that he would have no need of 
them. But that afterwards Sanacharib, king of 
the Arabians and Assyrians, marched a great 
army against Egypt. That, therefore, the war- 
riors of the Egyptians were not willing to render 
assistance, but that the priest, driven into perplex- 
ity, entered into the sanctuary to bewail to the inn 
age what he was in danger of suffering; and that 
while he was lamenting sleep came upon him, and 
the god appeared to him in his vision to take his 
stand by him and encourage him with the assur- 
ance that he would not suffer aught unpleasant 
while opposing the host of the Arabians : for that 
he himself would send him helpers. That he now, 
encouraged by this vision, took those of the Egyp- 
tians that were willing to follow him and encamped 
at Pelusium ; for here are the entrances [to Egypt], 
and that there followed him none of the warriors, 
but hucksters and mechanics and market people. 
That coming there, field mice poured by night 
upon their enemies and devoured their quivers and 
bows, and also the handles of their shields, so that 
on the next day, as they fled without arms, many 
of them fell. And now the king carved in stone 
stands in the temple of Vulcan, having a mouse 
upon his hand, and saying by the inscription, 
Looking upon me, let one be pious." 

3. In Daniel we read of the feast made by Bel- 
shazzar on the night in which Babylon was taken. 
Herodotus writes [I. 191] : " But they say that on 
account of the greatness of the city, as it is told by 



120 Studies in the Greek New Testament. 



those that dwell there, when those about the limits 
of the city had been taken those of the Babyloni- 
ans dwelling in the center did not learn that they 
had been captured, but [for they happened to be 
having a festival] were dancing during this time 
and in the midst of enjoyment." 

II. STRABO (Bom 61 B.C.) 

1. In Acts (viii. 27) we read that Philip on the 
desert road joined himself to " a man of Ethiopia, 
a eunuch of great authority under Candace, queen 
of the Ethiopians, who was over all her treasure." 

Strabo writes in his account of Ethiopia [Geog, 
XVII. 1, 54] : " Among these [fugitives] were the 
generals of the queen Candace, who ruled the 
Ethiopians in our time, a masculine woman, blind 
in one eye." Certain names are apt to be common 
in a family. It is said that there were many Can- 
daces among the queens of Ethiopia (Thayer). 

2. Paul, as we know, was freeborn, and was 
proud of his birthplace, Tarsus. (Acts xxii.) 

Of Tarsus, Strabo writes as follows: " The river 
Cydnus flows through its center by the gymna- 
sium for young men. [Did Paul draw his figures 
of " races " and " contests " and " prizes'' partly 
from memories of his youth in Tarsus?] . . . So 
great zeal for philosophy and the rest of encyclical 
education has entered the people there that they 
have excelled Athens and Alexandria and any oth- 
er place one can mention in which are schools and 
resorts of philosophers." (Geog. XIV. 5-13.) 

Was it an accident that a native of this great 



Witness from Without. 121 

heathen center of learning and of commercial in- 
tercourse of nations should be " the chosen ves- 
sel," the Jew best fitted to become the "Ambas- 
sador to the Gentiles? " 

A leap into the clear, cold waters of the Cyd- 
nus, so familiar to Paul's youth, nearly ended the 
life and prevented the fame and conquests of the 
youthful Alexander. Did, perchance, his brilliant 
career of victory and his wide-spreading empire 
suggest some thoughts and visions to him that 
fought and died to spread the triumphal power of 
the Messiah of Israel, the kingdom of the Son of 

God? 

JOSEPH-US (Bom 36 A.D.) 

Joseph-us, the Jewish historian, wrote the his- 
tory of his people down to the fall of Jerusalem in 
70 A.D., and many pages he devoted to the very 
times in which Jesus and his apostles lived and 
taught. Agrippa, Drusilla, Felix, Festus, Ber- 
nice, Pilate, Herod, Herodias, Annas, Caiaphas, 
John the Baptist, Jesus, James, "the brother of 
the Lord;" the hatred between Jews and Samari- 
tans; the doctrines of the Sadducees and the Phar- 
isees; the murder of the Galileans by Herod; Cana, 
Caesarea, Tiberias, the Sea of Galilee — these and 
scores of other New Testament topics are de- 
scribed or mentioned by him. The Galileans he 
represents as living in a beautiful and populous 
country, surrounded by foreign tribes, as given to 
war from childhood, and as never seized by fear 
or cowardice. (Jewish Wars, III. iii. 1.) 



122 Studies in the Greek New Testament. 

The same spirit that existed among those to 
whom our Lord was speaking when he said, " Or 
those ten upon whom the tower in Siloam fell and 
killed them, do you think they were sinners above 
all the -people dwelling in Jerusalem?" is illus- 
trated by the following extract from a speech of 
Herod the Great when Judea had been shaken by 
a great earthquake, in which thirty thousand had 
perished by the falling of houses: " Nor does, as 
so?ne think, this that has happened show the anger 
of God. . . . No one of those with the army 
suffered anything. God showing- that you would 
have gained freedom from suffering any irremedi- 
able disaster if you had all gone into the army." 
(Ant. J., XV. v. 3.) 

We read that ii Pilate, after a ru^e of ten years, 
is accused and afterwards banished in conse- 
quence of his slaughter of the Samaritans when 
gathered on ' Mt. Gerizim,' -which is considered 
by them their most holy mountain." (Ant. J., 
XVIII. iv. 2.) 

Says the Samaritan woman, near Sy-char, or at 
its foot, only a few years before that assembling 
and slaughter: ''Our fathers worshiped in this 
mountain, and ye say that in Jerusalem is the place 
where men ought to worship." (John iv. 20.) 

Writes Paul to Timothy: "At my first defense 
no one stood with me, . . . but the Lord stood 
by me, . . . and I was delivered out of the mouth 
of the LION [=Nero (?)]." (2 Tim. iv. 17.) 
Cf. " The Beast" in Revelation. 



Witness from Without, 123 

In Josephus we read that when on the death of 
Tiberius Nero all were afraid to announce the 
glad news, lest after all it should prove to be false, 
some one secretly brought to Agrippa the glad tid- 
ings (evayyeXifa), saying, " The LION [Leo] is 
dead." (A. J., XVIII. vi. 10.) Note the sounds 
Nero and Leo. 

The Chiliarch of Felix, Claudius Lysias, says 
to Paul at Jerusalem: "You know Greek? You 
are not then the Egyptian who before these days 
stirred up and led into the wilderness the four 
thousand men of the Assassins? " (Acts xxi. 38.) 

Josephus writes: " But about the same time a 
certain man comes from Egypt to Jerusalem, say- 
ing that he is a prophet, and advising the mass of 
the people to come with him to the mount called 
the Mount of Olives. . . . But Felix attacks the 
Egyptian and his followers and slew four hun- 
dred and took two hundred alive. But the Egyft- 
, tian himself escaped from the battle and disaf- 
feared." (A. J., XX. viii. 6.) 

According to the account given by Josephus 
in his Jewish Wars, this " Egyptian false prophet 
. . . collects thirty thousand deluded men, and 
leading them from the wilderness to the Mount of 
, Olives, . . . expected to ... . conquer the Roman 
garrison and become lord over the people." (J. 
Wars, IL xiii. 5.) 

Paul was wrecked when sailing for Italy, after 
being " driven to and fro in the Adriatic." When 
the winter is over he sets sail again, and after 



■ 1 24 Studies in the Greek New Testament. 

landing in Italy and " finding brethren " at "Pu- 
teoli" reaches Rome. (Acts xxvii. and xxviii.) 

Josephus (Life, 3) had a similar experience: 
"After my twenty-sixth year, . . . when Felix 
was governor of Judea, . . . our ship having been 
sunk [ ?] [^aTtTt^o] in the middle of the Adriatic, 
. . . we being about six hundred in number, floated 
during the whole night, and about daybreak, by 
God's providence, a ship of Cyrene having ap- 
peared to us, . . . about eighty of us were taken 
up into the ship, . . . and being saved and carried 
to Dikaiarcheia, which the Italians call Puteoli. 
.... He there makes a friend, who introduces 
him to the Empress Poppaga, the wife of Nero, in 
Rome." 

In Acts v. 1 j we read: " They were all of one 
accord in Solomon s Porch" Josephus also men- 
tions a " Porch, . . . the work of Solomon, the 
king." (A. J., XX. ix. 7.) 

In Acts (viii. 9) we read of " a certain man, 
Simon by name," who lived in Samaria, " be- 
ing a mag-us" (mageu-on) [" who used sorcery:" 
O. and R. V.], and " to whom they all gave heed 
from the least even to the greatest, saying, This 
man is the Power of God which is called Great, 
. . . because he had amazed them of long time 
with his arts as a mag-us [mag-iais] " ("sor- 
ceries," O. and R. V.). He, though still "in the 
gall of bitterness and the bond of iniquity," be- 
came a professed follower of Jesus. 

Years later Paul meets in Cyprus " a certain 



Witness from Without. 125 

man, a magus, a false prophet, a Jew, whose 
[sur-] name was Bar-Jesus ." As he is seeking to 
prevent the \_Roman~] Proconsul from accepting 
Paul's doctrine, Paul, "fastening his eyes upon 
him," said: " O thou full of all craft and all vil- 
lainy, Bar-Diabolus [we remember Paul's quick- 
ness and boldness], enemy of all righteousness, 
wilt thou not cease -perverting the ways of the 
Lord, which are straight?" (Acts xiii. 7-10.) 

Josephus tells us that, later still, the Roman 
Governor, Felix, sends " a man named Simon, 
one of his friends, a Jew, a Cyprian by birth, 
who professed to be a magics," to persuade the 
beautiful Drusilla to forsake her husband and be- 
come his wife. (Antiq., XX. viii. 2.) 

Are all these scenes from the same wicked life? 

"The Pharisees," he says, "live avoiding all 
luxury, believe that all things are done by fate, 
leaving to man, however, free will, and believe in 
immortality and future rewards and punishments. 
. The Sadducees," he says, "believe that 
the soul is destroyed with the body." (Jew. 
Antiq., XVIII. i. 3.) 

Josephus himself became a Pharisee after try- 
ing all three chief Jewish sects — the Pharisees, the 
Sadducees, and the Essenes. Besides this, he 
adds: "Having learned that a certain man, Ba- 
nus by name, was living in the wilderness, using 
clothing made from the trees and the food that 
grew of its own accord, and bathing his body in 
cold water many times by day and by night, for 



126 Studies in the Greek New Testament. 

the sake of chastity, I became an earnest follower 
of him and continued with him three years." 
(Life, 2.) Cf. John the Baptist. 

With the hatred between Jews and Samaritans 
we are familiar, and we remember the wish of 
James and John, the Galileans, to consume with 
fire from heaven the village of the Samaritans that 
refused to receive their Master on his way to Je- 
rusalem. 

In Josephus we read of a case quite similar. 
*■' It was," writes he, " the custom of the Galile- 
ans, when going to the Sacred City at the feasts, 
to travel through the country of the Samaritans. 
And at that time some people of the village called 
Ginaea, lying on the roadside, joined fight with 
them and slew many." Then he adds that the 
Galileans, calling to their aid Eleazar (the famous 
bandit and patriot), " burn and plunder some vil- 
lages of the Samaritans." (Antiq., XX. vi. I.) 

In Luke (xx. 22) we read that the scribes and 
chief priests, in their desire to deliver him up to the 
rule and the authority of the governor, ask Jesus, 
" Is it lawful to pay tribute to Cagsar, or is it not? ' : 
and to Pilate they say, " We found this man per- 
verting our nation and forbidding to give tribute 
to Cassar " (Luke xxiii. 2). In Acts v. 37 Gama- 
liel is represented as saying: ''After this man rose 
up Judas of Galilee, in the days of the enrollment, 
and drew away some of the people after him." 

In Josephus we read: " Under his rule a man of 
Galilee, Judas by name, led the people of the 



Witness from Without. 



country to revolt, calling them base, if they bear 
to pay tribute to the Romans and will endure 
mortal lords after God." (Jewish Wars, II. 
viii. i.) 

And (Jewish Wars, VII. viii.) he writes that the 
Roman governor " seeing all the rest of the coun- 
try reduced by war, but one fortress alone still in 
revolt, marched against this. In command of the 
robbers, who had seized upon it, was Eleazar, a 
man of power, a descendant of Judas, who had 
persuaded not a few of the Jews, as we have 
shown before, not to make the enrollment, when 
Cyre?iius had been sent as census-taker into Ju- 
dea." Rather than surrender to the Romans, 
Eleazar and his followers, men, women, and chil- 
dren, fired the fortress, and then slew themselves. 
Eleazar' s long address to his followers begins 
thus: " Since long ago we made up our minds, 
brave men, not to serve the Romans, nor anyone 
else save God, for he alone is the true and just 
Lord of men, now has come the time that bids us 
show the reality of our purpose by deeds." (Jew- 
ish Wars, VII. viii. 6.) 

Like those famous robbers were, probably, Ba- 
rabbas, the " noted prisoner," and the two cruci- 
fred insurrectionist robbers. We do not have to 
degrade Barabbas in order to exalt the Lord above 
him. One of the chosen Twelve, Simon "the 
Zealot," may have once belonged to the uncom- 
promising party that contained men like Barabbas. 
One of the two "robbers" was accepted by the 



128 Studies in the Greek New Testament. 

Lord. He was, doubtless, a noble man in many, 
ways. 

Gamaliel mentions also the insurrection of Theu- 
das who "rose up before these days saying that 
he was somebody. To whom a number of men, 
about four hundred, joined themselves. Who was- 
taken and all that obeyed him were dispersed." 
(Acts v. 36.) 

Josephus writes of him thus : " Now when Fadus 
was procurator of Judea, a certain impostor, Then-, 
das by name, persuades the greatest multitude to 
take up their possessions and follow him to the 
river Jordan. For he said that he was a prophet, 
and said that by parting the river by his command 
he would furnish them an easy passage over it. 
And saying this he deceived many. But Fadus 
did not permit them to enjoy their folly, but sent 
out a band of horsemen against them, which, fall- 
ing upon them unexpectedly, slew many and took 
many alive, and capturing Theudas, they cut off 
his head and carry it to Jerusalem." (Antiq. of 
the Jews, XX. v. 1.) 

The death of Herod (Agrippa) is thus described 
in Acts (xii. 21-23): "And upon a certain day 
Herod arrayed himself in royal apparel and sat on. 
the judgment seat and made an oration unto them. 
And the people shouted, The voice of a god and 
not of a man. And immediately an angel [or 
messenger , for the Greek is angelos, the same word 
that is used of Paul's affliction which is called a 
"messenger (or 'angel') of Satan," 2 Cor. xii. 



Witness from Without. 129 

7] of the Lord smote him because he gave not 
God the glory. And he was eaten of worms, and 
gave up the ghost." 

This happened in Caasarea (Acts xii. 19). 

Josephus describes the event thus: "And the 
third year had passed of his rule over the whole 
of Judea, and he came to the city Ccesarca, 
which before was called Strato's Tower. And 
there he was completing spectacles in honor of 
Caesar, as he understood that, this was a festival in 
honor of his safety. And at this festival was as- 
sembled a multitude of those of authority in the 
province and advanced in dignity. And on the 
second day of the spectacles, clothed in a robe 
made of silver so as to be wondrous in texture, 
he went forward into the theater at the beginning 
of day. Then by the first rays of the sun that fell 
upon him the silver was made dazzling, and shone 
wondrously, glittering fearfully, and in a manner 
to strike with awe those gazing upon him. And 
straightway flatterers began to shout out from all 
sides, . . . calling him a god, and saying, 
' Mayest thou be propitious to us ! Though until 
now we find .thee as a man, yet henceforth we 
confess thee to be too great for a mortal nature.' 
The king did not rebuke these nor reject the im- 
pious flattery. And after a little, looking up, he 
beheld the horned owl seated above his head upon 
a small rope, and at once he perceived that this 
was a messenger [angel-os] of evils, just as it had 
once been of good fortune, and he was seized by 
9 



130 Studies in the Greek New Testament. 

intense grief. And pains in the abdomen all at 
once fastened upon him, intense from the first. 
Leaping up, therefore, he says to his friends: ' I, 
that god of yours, am already being commanded 
to end my life, Fate having immediately confuted 
the expressions used falsely of me, and I, who 
was called by you immortal, am now led away to 
die. But fate must be accepted as God has willed. 
For indeed we have lived by no means miserably, but 
in the splendor that is deemed happy.' As he said 
this he was overcome by the increasing intensity 
of the pain. He was, therefore, hastily conveyed 
into the palace; . . . and having been continu- 
ously harassed for five days by the suffering in his 
abdomen, he ended life." (A. J., XIX. viii. 2.) 
Josephus also tells us that among the sufferings of 
his ancestor, Herod the Great, was the misery of 
seeing his body consumed of worms. 

In Acts xxi. 27-31 we read that all Jerusalem 
was in uproar, and that Paul was seized and 
dragged out of the temple to be killed because 
the people thought "he brought Greeks into the 
temple, and hath defiled this holy place." 

One of the columns which, according to Jose-: 
phus (A. J., V. lii.), were placed by Herod at reg- 
ular intervals around the temple, with inscriptions 
written in Greek and Latin, has been discovered. 
The inscription reads: "No foreigner shall enter 
within the balustrade and inclosure around the 
temple, and whoever is caught will have himself 
to blame for death's ensuing." 



Witn ess from With out. 



John the Baptist he mentions in his Antiquities 
of the Jews, XYIII. v. 2, in his account of the 
destruction of an army sent by Herod against the 
father of the wife divorced that he might many 
Heroclias: " But to some of the Jews, it seemed 
that Herod's army had been destroyed by God, 
who very justly took vengeance on account of the 
penalty inflicted on John, the one called the Bap- 
tist. For Herod killed him, a p-ood man, one who 
was bidding the Jews, practicing virtue and right- 
eousness toward one another and piety toward 
God, to unite in baptism. For that thus would 
baptism seem acceptable to Him, if they employed 
it not for the deprecation of certain sins, but the 
sanctity of the body, inasmuch as the soul had al- 
ready been purified by righteousness. , And when 
the others were gathering around him (for indeed 
they were to the highest degree aroused by hear- 
ing his words) Herod, fearing lest his great power 
of persuading men might lead to some revolt (for 
it looked as if they would do an}- thing at his coun- 
sel), thinks it much better to anticipate and make 
way with him before any insurrection is caused 
by him, or before he himself gets into trouble 
and regrets from the arising of a revolt. And he 
is sent on suspicion to Machffirus, the above-men- 
tioned fortress, and there he is slain." 

God's just and wise rule, which makes sin its 
own punisher, is strongly impressed upon us when 
we learn that this same envious, discontented am- 
bition of Herodias, which Herod the Tetrarch used 



132 Studies in the Greek New Testament. 

to win her from her husband, his own half-brother 
and his host, caused her at a later time to impor- 
tune Herod himself to seek to be made a king like 
her brother Agrippa, until at last yielding to her 
he went to the Emperor at Rome, where he is ac- 
cused, deprived of his kingdom, and sent into ban- 
ishment. 

Another lesson is taught us, that the people of 
that day were of like nature with ourselves — the 
bad not incarnated demons, but human beings with 
something of good in even the worst. For, when 
Augustus offered Herodias her own private re- 
sources and her brother's protection, she replied: 
"You, O Emperor, speak magnanimously and as 
becomes your dignity, but I am hindered from 
making use of the grace of your gift by my affec- 
tion for him that has married me, whom it is not 
right for me to abandon in misfortune after having 
been a sharer of his prosperity." (A. J., XVIII. 
vii. 1, 2.) 

He moreover mentions the execution of James 
"the brother of the Lord." " But the younger 
Anan-us [=Ann-as], who received the office of 
High Priest, was headstrong in character and rash 
and cruel, and he followed the sect of the Saddu- 
cees, who are cruel above all the Jews in their sen- 
tences, as we have already shown. Inasmuch as he 
was such a person, Anan-us, thinking that he had 
a suitable time because Festus was dead and Albi- 
nus was yet on the way, convokes an assembry of 
judges, and bringing forward into it the brother of 



Witness from Without. 133 

Jesus, the one called Christ-us (James was his 
name ) , and some others, he accused them of break- 
ing the Law and handed them over to be stoned. 
But as many as seemed to be best among the peo- 
ple of the city and exact about the laws were dis- 
pleased on account of it." (Antiq. Jud., XX. 
ix. I.) 

The Lord he mentions in the following famous 
passage: "And there arises during this time, Je- 
sus, a wise man, if indeed it is right to call him a 
man. For he was a doer of w r ondrous deeds, a 
teacher of men that receive the truth with pleas- 
ure. And many Jews and many also of the Greek 
world he drew to himself. He was ' Christus' [or 
the Messiah], and, when on the accusation of 
the first men among us, Pilate had sentenced 
him, those at least that had loved him at first did 
not cease. For he appeared to them on the third 
day alive again, the divine prophets having spo- 
ken both these and thousands of other wondrous 
things about him. And still the body of Chris- 
tians named from him has not failed." (Antiq. 
Jud., XVIII. iii. 3.) 

IV. TACITUS (Bom about 61 A.D.). 
This stern, highborn Roman evidently had never 
condescended to associate or converse with the 
humble and despised Christians, to whom, in his 
description of the great fire at Rome in the davs 
of Nero, he alludes with such ignorant aristocratic 
bitterness. Speaking of the cause of the fire, he 
writes: " But not by human aid, not by the bounty 



134 Studies in the Greek JVezv Testament. 

of the Prince nor atonements to the gods would 
the ill report depart, so as for it not to be believed 
that the fire had been ordered. Therefore, for 
the -purpose of stopping the rumor, Nero brought 
forward as culprits and punished with the most ex- 
quisite penalties those, who, hated on account of 
their vices, were called by the common people 
' Christians.' The originator of this name, Christ- 
us, was, while Tiberius was Emperor, punished by 
the Procurator Pontius Pilate ; and the pestilent su- 
perstition, though repressed for the moment, kept 
breaking out not only through Judea, the source 
of that evil, but also through the city [Rome] 
whither flow and crowd together from all quarters 
all things that are atrocious or shameful. At first, 
then, those were seized who confessed, then on 
their information a huge multitude was convicted 
not so much on the charge of the fire as from 
hatred of the human race. And sports were add- 
ed as they perished, so that they were covered 
with the hides of wild beasts and perished by the 
bites of dogs, or fixed to crosses, or, fixed to be 
set on fire, [and] when the day was gone, were 
burned to serve as a light for the night. Nero 
had offered his gardens for that show and gave 
the sports of the circus, mingling with the com- 
mons in the dress of a charioteer or standing in 
his chariot. And for this reason commiseration 
arose, although toward people who were guilty and 
deserving unheard-of penalties, from the feeling 
that they were being destroyed not for the sake of 



Witness from Without . 135 

the public good, but to satisfy the cruelty of an 
individual." (Tacitus, Annals, XV. 44.) 

I shall conclude this fragmentary presentation of 
the witness from without by a famous letter, about 
the early Christians, written by a prominent hea- 
then writer and official. 

Plin-i-us( Pliny), noted for his culture and refine- 
ment, and famed for his polished letters, was made 
Governor of Bithynia, a province of Asia Minor, 
about the year 107 A.D. While there he wrote to 
the Emperor, Trajan,' asking for advice in regard 
to dealing with the Christians who were scattered 
through his province in great numbers : 

Pliny's Letter to Trajan (107 A.D.). 
Gains Plinius to Traj'anus, the Emperor : 

It is my custom, my Lord, to refer to you all things about 
which I am in doubt. For who can better either guide my 
hesitation or instruct my ignorance? Investigations about the 
Christians I have never attended; and, consequently, I am ig- 
norant fur what and to what extent it is customary to either 
punish or to hold investigation. And not slightly have I hesi- 
tated whether there should be some discrimination of age, or 
whether persons however young should differ naught from 
those more robust; whether pardon should be granted to peni- 
tence, or whether, if one has been a Christian at all, it should 
be of no avail to have ceased to be one; whether the name it- 
self, if it should be unconnected with vices, or the vices that 
cohere with the name should be punished. 

Meanwhile, in the case of those that were brought to me as 
Christians, I have followed this method. I asked them them- 
selves, whether or not they were Christians. If they acknowl- 
edged that they were, I asked them a second and a third time, 
threatening punishment. If they persevered, I ordered them 
to be led off to execution. For I felt no doubt, whatever it 
was that they professed, that their pertinacity, at least, and 
their inflexible obstinacy ["If they called the master of the 



136 Studies in the Greek New Testament. 

house Beelzebub, how much more those of His household"] 
ought to be punished. There were others of like madness, 
whom, because they were Roman citizens, I made note of, to 
send them to the city. ["Caesar thou hast appealed to; to 
Csesar thou shalt go." — Festus to Paul.'] 

Soon by the very handling of the case, as is customary, the 
accusations spread and several varieties came up. A little 
pamphlet was brought forward, anonymous, containing the 
names of many. Those that denied that they were or had 
been Christians, I thought should be dismissed, after, as I 
passed by, they had called on the gods and with incense and 
wine supplicated your image (which, for the purpose, I had or- 
dered to be brought forward along with the likenesses of the 
divinities), and after they had, moreover, cursed Christus; none 
of which things, it is said, can those be compelled to do who 
are in reality Christians. 

Others, named by an informer, said that they were Chris- 
tians, and soon denied it; they said they had been but had 
ceased; some several years ago, some even more than twenty. 
All both venerated your image and the likenesses of the gods, 
and cursed Christus. They affirmed, however, that this had 
been the sum of their fault or error; that they had been accus- 
tomed on a stated day to meet before light and recite among 
themselves in turn a hymn to Christus as God [or a god], and 
to bind themselves by an oath, not to any crime, but not to 
commit thefts, robberies, or adulteries; not to break their word, 
not to deny knowledge of anything deposited in their care, 
when called upon for it; and that, when these things were fin- 
ished, it had been their habit to separate, and again to' meet to 
partake of food, common food, however, and harmless, but that 
they had ceased to do even this after my edict by which, in ac- 
cordance with your commands, I had forbidden the existence 
of societies. 

For this reason I deemed it the more necessary to find out 
what truth there was, even by means of torture, from two serv- 
ant girls, who were called ministrce \==attendants or deaconess-es\ 
Nothing did I find other than a superstition, senseless and im- 
moderate. 

Putting off, therefore, the decision, I have come to consult 
you. For the matter seemed worthy of a consultation, espe- 



Witness from Without. 137 

cially on account of the number of those in peril. For many, 
of every age, of every rank, of either sex even, are being called, 
and will be called into danger. And not only into the cities 
but even into the villages and the country has wandered the 
contagion of that contemptible superstition. 

But it seems it can be stopped and corrected. At least it is 
quite settled that the temples, already almost desolate, have be- 
gun to be crowded, and the customary sacred rites, after long 
intermission, to be returned to, and food for victims to be sold, 
of which up to this time a purchaser was rarely found. 

From this it is easy to think what a crowd of people may be 
corrected if there be room for repentance. 

Trajan to PlInius. 
You have followed, my Secundus, the course you should, 
in investigating the cases of those who had been reported to 
you as Christians. For nothing can be decided upon for all 
cases that will have, as it were, any definite shape. They are 
not to be sought out. If they should be reported and con- 
victed, they must be punished; with the condition, however, 
that whoever denies he is a Christian and makes it evident by 
deeds — that is, by supplicating our gods — shall, although under 
suspicion for the past, obtain pardon on account of his peni- 
tence. Pamphlets brought forward anonymously should have 
a place in no accusation. For that is a thing that will set a 
very bad precedent and something not in accord with our age. 



CHAPTER V. 
Helps. 

We will conclude these studies by giving the 
names and advantages of some of the most impor- 
tant helps which have been used in preparing 
them. 

I. Westcott and Hort's Revised Greek- 
English New Testament. (Harper Brothers, 
New York.) 

This has the following advantages: It contains 
Dr. Schaff's excellent introduction to the Ameri- 
can edition of the Revised New Testament. It 
contains side by side the Revised English Version 
and the Greek Text of Westcott and Hort, which 
ranks second to none. It also gives the few vari- 
ations between the text of Westcott and Hort and 
the Greek translated by the revisers. It is printed 
on hard paper, with wide margin, suitable for the 
taking of notes with ink. Such a Testament 
marked (with red ink) on the Greek or English 
side, according as a thought is suggested by the 
Greek or English text, becomes every year more 
valuable. It also gives all quotations from the Old 
Testament in a special type, thus rendering plain 
to the eyes of all knowledge acquired by much 
care and labor, a knowledge that is very helpful 
and that places in a clearer light the unity of the 
(138) 



Helps. 139 

two Covenants. Judging by my own ignorance, 
many Christians remain long ignorant that the 
Lord was quoting when he stated the two great 
commandments: to love God supremely and one's 
neighbor as oneself. Yet both are found in the 
Old Testament — one in Deuteronomy vi. 4; the 
other in Leviticus xix. 18. 

" Hear, O Israel, [the Lord] Jehovah our God, 
[the Lord] Jehovah is one, and thou shalt love 
[the Lord] Jehovah thy God with all thine heart, 
and with all thy soul, and with all thy might." 
(Deut. vi. 4.) 

" Thou shalt not hate thy brother in thy heart; 
thou shalt surely rebuke thy neighbor, and not 
bear sin because of him. Thou shalt not take 
vengeance nor bear any grudge against the chil- 
dren of thy people, but thou shalt love thy neighbor 
as thyself '." (Levit. xix. 17, 18.) 

We do not generally know — these are popular 
studies — that as our Lord is hanging on the cross, 
mocked and suffering, it is the first verse of a He- 
brew psalm (xxii.) that he is quoting when he 
says, " My God, my God, why hast thou forsaken 
me?" How truly were many of its verses fulfilled 
in him or applicable to him then! " But I am a 
worm and no man, a reproach of men and de- 
spised of the people. ... All they that see me 
laugh me to scorn: they shoot out the lip, they 
shake the head, saying, He trusted in the Lord 
that he would deliver him. Let him deliver him, 
seeing he delighted in him." (Verses 6-8.) 



140 



Studies in the Greek New Testa7nent. 



" I am poured out like water, and all my bones 
are out of joint, . . . my tongue cleaveth to my 
jaws, . . . the assembly of the wicked have in- 
closed me; they pierced my hands and my feet. 
[The Hebrew text varies in regard to the word 
-pierced.~\ I may tell all my bones. They look 
and stare upon me. They part my garments 
among them, and cast lots upon my vesture." 
(Verses 14-18.) 

Mary's song of thanksgiving is filled with the 
imagery of pious Hannah's thanksgiving for Sam- 
uel; the Old Testament hopes thrill through the 
jov of Zachariah. The New Testament writers 
are more plainly shown as men of piety and reli- 
gious training, fed on the thoughts of the saints 
of the past. 

It is a great advantage to have the Greek and 
English texts combined. Few would venture to 
take to pulpit or Sunday-school class the Greek 
alone. To have it to consult and refer to is very 
helpful. 

II. Robinson's Greek Harmony. (Houghton, 
Mifflin & Co., Boston.) 

No one who wished to obtain a complete picture 
of an event described by four witnesses would fail 
to listen to each and unite and compare their state- 
ments. To do otherwise would be inexcusable. 
By such combination we not* only obtain a com- 
plete picture of any scene, but also learn the pur- 
pose and characteristics of each narrator. From 
the earliest days the value of a combined narra- 



Helps. 1 4 1 

tive of the Gospels has been recognized, and we 
have recently discovered an excellent one com- 
piled about 775 after the birth of the Lord. It is 
" Tatian s Diatessaron." This and a recent one 
by James P. Cadman have the great merit of 
weaving into one continuous whole the narrative 
of the life of the Lord, omitting repetitions, but 
making no additions. 

Cadman's excellent book also gives in footnotes 
all the passages of the Old Testament quoted or 
referred to. It is published by the American Pub- 
lication Society, Chicago. 

But even more important for the student is Rob- 
inson s Greek Harmony of the Gospels, which 
places the original Greek of the different writers 
side by side so that we can compare their language 
and use of words, as well as fill out the picture of 
any event which they describe. No method of 
study is more helpful for learning the exact mean- 
ing of the words, or how far we should lay stress 
on the use of a particular word or phrase, or insist 
on verbal accuracy in the Gospel narrative. To 
have the exact accounts side by side before you — 
how helpful that mast be ! 

We will now have some examples of the help to 
be gotten by a combination and comparison of the 
different Gospels. 

i. The Syro-fkcenician Woman. — If in regard 
to the meeting with the Syro-phoenician the ques- 
tion were asked, Where did it take place? most 
would answer, " On the street." By reading all 



142 Studies in the Greek New Testament. 

the narratives (in the Greek) we see that it be- 
gan in a house and ended in the street. It is de-^ 
scribed by Matthew (xv. 21-28) and Mark (vii. 
24-30). 

Jesus, wishing to escape from the thronging 
multitudes, left Galilee and entered a house (Mark 
vii. 24), "desiring that no one should know it." 
Doubtless, therefore, he and the apostles, thirteen 
strangers, did not in a body enter the town and 
go into a house, but they probably separated. We 
may suppose the Lord to keep with him Peter, 
from whom it is said that Mark derived the facts 
he records in his gospel, James and John, while 
the other apostles, including Matthew, enter other 
houses. But he could not escape notice, but a 
woman heard about him and entered the house and 
fell before him, begging him to heal her daughter. 
He ansvjers her, saying: "Let the children first 
be fed." She continued asking (^pora, Imperfect 
tense of epcordk), verse 26), and the Lord continues 
his reply (eXey&v, Imperfect tense of %eycd) that 
the children must first be fed, until, doubtless, a 
crowd begins to gather in the room, and the Lord 
is forced to leave the house to seek elsewhere the 
quiet of which the importunate mother had de- 
prived him. Here begins the account given by 
Matthew. The woman ("a woman of those bor- 
ders ") " comes out " (of the house, not " of those 
borders") and follows him down the street, crying 
aloud after him: "Pity me, Lord, Son of David, 
my daughter is evilly tormented with a demon! " 



Helps. 143 

Naturally now " he answered her not a word." 
The disciples come to him (jipoG-e/.OorTc^ Matt., 
verse 23) and begin to beg him to send her away 
" because she is crying out " after them. He an- 
swers: " I was not sent save to the lost sheep of 
the house of Israel." Then, while they are thus 
talking together, the woman, overtaking them, 
came (25) and fell at his feet, saying: "Lord, 
help me." Now he replied to her, saying, " It is 
not right to take the bread of the children and to 
cast it to the dogs," using a diminutive word for 
dogs. She makes her reply, full of the ready 
quickness of love to meet and answer objections: 
"Yes, Lord, for even the little dogs eat of the 
crumbs, those that fall from the table of their mas- 
ters." Then Jesus cried: "O woman, great is 
thy faith ! For this saying go thy way. Be it 
done for thee as thou dost desire. The demon is 
gone out of thy daughter." (Matthew and Mark 
combined.) 

2. Of the circumstances connected with the 
feeding of the multitude near Bethsaida w T e miss 
very much unless w r e carefully combine what we 
learn from the different evangelists: Matthew 
(xiv. 13-26), Mark (vi. 32-48), Luke (ix. 10-14), 
John (vi. 1-18). 

It was a turning point, a crisis, in the life of Jesus. 
He and his disciples cross the Sea of Galilee and 
retire to Bethsaida, " the city of Andrew and 
Philip." The multitudes collect and follow him to 
a desert place close at hand. It being near Philif 's 



144 Studies in the Greek New Testament. 

home, Jesus naturally asks him whence food can 
be obtained for the great throng. When the peo- 
ple are fed they are filled with enthusiasm for such 
a King. " Plenty of Bread ! Plenty of Meat! " is 
the exulting cry of their unspiritual hearts. The 
very apostles are carried away by the great oppor- 
tunity which the Lord has to start his kingdom. 
" He compelled the disciples to embark into the 
boat and to go ahead of him to the other side [of an 
inlet, not the whole lake] : ' to Bethsaida ' until he 
dismisses the multitudes." At Bethsaida (Julias) 
they are to wait for him. But the multitude, wild 
with enthusiasm, will not be dismissed, and Jesus, 
as John tells us, " recognizing that they are about 
to come and seize him, in order that they may 
make him King, flees again into the mountain, 
himself alone''—" to pray," adds Matthew. 

The disciples wait. It becomes dark, and Je- 
sus has " not yet come unto them." At last they 
embark a second time and start homeward, to 
Cafernaum. Then in the stormy night they see 
the Lord walking near them upon the raging 
waters. 

3. The Transfiguration, we see, occurred prob- 
ably at night. 

The disciples were " weighed down by sleep." 
Jesus was fraying (as he so often did at night, 
spending the night in prayer to God). The next 
day they descend the mountain and find the people 
waiting for them, 

By night the dazzling whiteness of his robes 



Help. 145 

would gleam in more striking splendor. (Matt. 
xvii. 1-13; Mark ix. 2-13; Luke ix. 28-36.) 

4. The Last Supper rises more vividly before us. 

It is evening. They take their places upon the 
couches around the table. Peter is near John. 
John reclines beside the Lord. On the other side 
Judas has pressed himself, perhaps to divert sus- 
picion. The feet are left unwashed. Jesus rises 
and washes them himself, even the feet of Judas. 
As the meal progresses the spirit of the Master is 
deeply agitated (John xiii. 21, £-Tapa%dyi), He 
announces that one of them will betray him. They 
all begin to say: "Lord, it is not I, is it?" [M>7 in 
questions expects the answer no\. Peter beckons 
to John and says: " Tell us who it is of whom he 
is speaking." John falls back upon the bosom of 
Jesus and says to him in a whisper: " Lord, who 
is it?" Jesus, likewise in a whisper, replies to 
him: "It is that one for whom I dip the sop and 
give it to him." Of course the choice of such a 
method of privately indicating Judas to be the 
traitor shows that Judas was in reach of the Lord. 
Jesus dips the sop and gives it to Judas. Then, 
or before, Judas says in a low voice: "It is not I, 
is it, Rabbi? " Jesus replies: " Thou hast said." 
Satan enters into Judas. The Lord says to him 
aloud: "What thou doest, do quickly." The 
apostles do not know why he says this. Some, as 
John tells us, thinking perhaps that the giving of 
the sop is a mark of confidence intended to allay 
their suspicions of Judas, think he wishes Judas 
10 



146 StiLdics in the Greek JVezv Testament. 

to buy what was needed for the feast or to give 
something to the poor. Judas departs, " and it 
was night." 

5. The Arrest of the Lord becomes plainer. 

Judas approaches, guiding the band that is com- 
ing to arrest the pretended stirrer up of sedition. 
Besides the Jewish officials and their armed at- 
tendants came the Roman cohort (onelpa) and the 
commander in chief of the garrison, the chiliarch 
(^t^-ap^-og - = commander of a thousand} . Doubt- 
less he expected to find a second Judas of Galilee, 
or Theudas, or Eleazar, or Bar-abbas. For was 
it not said that this man, too, forbiddeth to pay 
tribute to Caesar, and did not he too, as did Judas 
and Eleazar, come of turbulent Galilee? 

6. Peters Fall is placed in clearer and more 
instructive light. 

He who claimed to be the Messiah has surren- 
dered without a blow; the Messiah whose reign 
the prophets said should be so glorious, and who 
should dash the heathen in pieces and break them 
like a potter's vessel! His brave forerunner he 
had left unaided to be imprisoned and slain. Far, 
as Peter thought, should such yielding have been 
from their King, yet he had harshly — Peter may 
then have felt — rebuked him when he had reproved 
him for his lack of the spirit of resistance. What 
hopes had burned through him as he had drawn 
his sword and struck ! For had it not been writ- 
ten, " One of you shall chase a thousand? " Now 
his confidence in Jesus is shaken — almost gone. 



Helps. 1 4 7 

Still he will follow on in the darkness to see what 
will be done. Separately, or together, he and 
John, the beloved disciple, they alone of all, cross 
the dark valley, enter the city, and make their way 
down the narrow streets to the arched doorway 
of the house of the High Priest. John is known 
to the High Priest, and is treated with respect — 
even then — by the domestics. He enters along 
with Jesus. Peter, however, had no such friendly 
courtesy to expect. Had he. the attractive youth 
and lovableness of John? Was he not unknown 
save as a native of turbulent Galilee? Yea, had 
he not attempted to kill one of this very house- 
hold? He remains, therefore, without at the door. 
John comes thither, speaks to the girl that kept 
the door, and she allows Peter to enter. Chilled 
with the cold, he goes to warm himself by the fire 
blazing in the center of the paved courtyard. 

The girl that kept the door, she who had let 
him in, comes herself to the fire. She notices Pe- 
ter, and says: " You, too, are not one of the disci- 
ples of this man?" Peter replies, speaking, per- 
haps, his real feelings, real in that hour of disap- 
pointment and fear: "I am not." He is uneas3>- 
there in the crowd and firelight, and he goes back 
to the door. There another girl points him out to 
those around, and says: "This man was with Jesus 
from Nazareth." A man reiterates the charge, 
and the crowd around begin to ask him whether 
it is true. Peter swears that it is not. 

Abotit an hour later a servant of the High Priest 



148 Studies in the Greek New Testament. 

comes up, a relative of him whose ear Peter had 
cut off. He says confidently ', " This man also was 
with him," and to Peter Jie says, " Did I not see 
you with him in the garden?" Peter makes his 
denial at greater length. His talking makes plain 
his Galilean peculiarities of speech. The crowd 
begins to close up around him, saying: "Truly 
you are one of them, for you are a Galilean. Your 
speech betrays you." Then Peter, feeling doubt- 
less that his last hour is come, now that the test is 
in reality made whether he is "willing to go with 
his Master to prison and to death," does what 
everyone would do who is not willing to die rath- 
er than do wrong: he disowns his friend and 
master more and more determinedly. " Then 
he begins to curse and to swear, ' I do not know 
this person of whom you are speaking.' : (Mark 
xiv. 71.) 

A<^ain the cock crows for the morning. The 
Lord turns and looks upon Peter, As by a flash 
was again revealed to him how much better Jesus 
knew his heart than he did himself, how kind and 
true had been his warning, and how weak and 
base had been his own conduct. His Master's 
superiority and love regained his heart, and he 
went out and wept with bitter sobbing (e-xXcuev). 
Wonderful accuracy is made manifest, but abso- 
lute verbal literalism is shown not to have been 
sought after by the evangelists. For instance, of 
275 quotations from the Old Covenant, 6j are like 
the Hebrew, 37 like the Septuagint translation, and 



Helps. 



49 



175 not exactly like either. (I get these figures 
from D. C. Turpie through Canon Farrar.) Even 
in giving the words of the Lord Jesus, while giving 
the same idea and even using words often the same 
and often wonderfully alike, yet they do not al- 
ways use the same words. We remember how this 
is shown in the case of the "Lord's Prayer." 
Take as another instance, the beginning of the 
Parable of the Sower: 



Matt. xiii. 3, 4. 
Lo! Out went the sow- 
er for to sow. And in his 
sowing some fell. 



Mark iv. 3, 4. 
Lo! Out went the sow- 
er to sow. And it came to 
pass in the sowing some 
fell. 



Luke viii. 5. 
Out went the sower for 
to sow Ms seed. And in 
his sowing some fell. 



Of God is the wonderful harmony, the sweet 
unity of the Messiah's humble evangelists. No 
bickerings, no contradictions in anv teaching of 
the four Gospels. Verbal agreement, except when 
thev are recording the. words of Jesus, only weak- 
ens the wonder produced by this harmony, by the 
evidence it gives of common sources and mutual 
aid and comparison. This may detract from the 
wonde?', but it bears witness to the spirit of truth 
and the spirit of Christian harmony and helpful- 
ness and unity. Sweet " Glad Tidings! " Dear 
.brethren that wrote them for us! " Hereby shall 
all know that you are my disciples, if you have 
love among yourselves." 

The same spirit of seeking the principle rather 
than the words is shown also by the way in which 
the prophecies of the Old Covenant are quoted and 
applied. Was it the giving of this spirit when 



150 Studies in the Greek New Testament. 

"He opened their mind to understand the Scrip- 
tures?" (Luke xxiv. 45.) 

The names of the twelve apostles we learn more 
fully by the use of a harmony. By comparing 
passages we find, what seems quite natural to us 
who generally have three names, that the apostles, 
too, generally had more than one. 

Matt, ix and x. ; Mark ii. and hi. ; Luke v. and 
vi. ; John i. 45, and xxi. 2; Acts i. 13. 

1. Simon, Simeon, Cephas, Peter — Bar-jonah. 

2. James Boanerges — Son of Zebedee. 

3. John Boanerges — Son of Zebedee. 

4. Matthew, Levi, the Publican (" Tax gather- 
er") — Son of Alphseus. 

5. James — Son of Alphasus. 

6. Judas, Thaddseus, Lebbaeus — " Of James." 

7. Judas, Iscariot=Man of Kerioth — Son of 
Simon. 

8. Simon, "the Zealot." 

9. Nathanael — Bar-tholomew. 

10. Thomas Didymus=Twin. 

11 and 12. Philif and Andrew ', distinguished 
by their Greek names. 

We are impressed by the fact that the chosen 
Twelve were men that came from pious families, 
or were men that could influence their brothers. 

1. Andrew finds his brother Simon. 

2. James and John were brothers. 

3. Judas " of James" may have been another of 
that remarkable family; or he may have been the 
brother of James, the brother of the Lord; or he 



I 



Helps. 151 

may have been a brother of James, the son of Al- 
phaeus, and so, perhaps, brother of Matthew also. 

4. Matthew=Levi, the " son of Alphaeus," may 
have been the brother of James, the son of Alphaeus. 

5. Later on, one of the " pillars" of the Church 
was "James, the brother of the Lord." 

The influence of noble elder brothers, the effect 
of a common home-training, and the development 
of endowments common to those of the same 
blood, make us expect in Christianity, the religion 
of love, such blessed family union. 

III. Thayer's Greek-English Lexicon of the 
New Testament. ( Harper Brothers, New York. ) 

To the author of this standard work I grate- 
fully acknowledge my obligations. From him I 
have derived many suggestions, and from him taken 
many references of which, after verification, I have 
made use. 

IV. The Englishman's Greek Concordance 
(Harper Brothers, New York), without which 
much of this work would have been almost impos- 
sible, has the following most valuable features: 

1. It gives in alphabetical order every English 
word that occurs in the New Testament, and every 
Greek word which it ever there represents. This 
feature can be supplied by a standard concordance. 
It enables one to make such statements as: The 
word " offend " in the New Testament never means 
to make angry. For by this order we can see ev- 
ery Greek word that is ever so translated in the 
New Testament, and by help of a dictionary we 
can see if those words ever mean to make angry. 



152 Studies in the Greek New Testament. 

2. But under every Greek word used in the 
New Testament it gives every English word by 
which it is ever there translated. 

This second feature enables us, in case of a 
Greek word of whose meaning there is doubt, to 
find every passage in the New Testament where it 
occurs, and to note all the different translations of 
it. We cannot get this help from concordances, 
for they do not group the words of the original. 
This is, for the earnest student, almost indispensa- 
ble.* To collect the information for oneself would 
be to write the book at the cost of months or years 
of labor. 

For general information about the circumstances 
amid which the Lord lived and spoke — and the 
circumstances make the great context — we should 
study such books as Farrar's, Hanna's, or Eder- 
sheim's "Life of Christ;" "In the Time of Je- 
sus," Seidel; " Sketches of Jewish Social Life," 
Edersheim (the latter two are recommended by the 
American Institute of Sacred Literature, as is also 
Hanna's "Life of Christ"); and such histories as 
" The Jews under Roman Rule," by Morrison. 

All these can be gotten through B. Westermann 
& Co., New York. Hanna, Seidel, and Edersheim 
more cheaply perhaps from the American Institute 
of Sacred Literature, addressed at Chicago, 111. 



APPENDIX 



I. Doctrines of Baptisms and the Spirit of 
Jesus. 

This article will show why I was not willing to 
argue about the meaning of the obscure Greek 
word baptizo. Its meaning I do not know. If I 
could prove it meant to " immerse,''' or anything 
else, I should be glad to clo so, that thus false 
issues might be forever settled and the thoughts 
of all Christians forced to seek a higher plarre of 
truth — the great principles of the religion of our 
Lord. To me there is a direct opposition between 
doctrines of baptisms and the spirit of Jesus. Let 
us try to learn his attitude toward such subjects. 
Only four times is he mentioned as coming into 
any connection with baptisms, except those -pas- 
sages where he denounces the idea of their pzi- 
rifying -power, or of their necessity. For let us 
remember that the Greek words baptizo and bap- 
tism-os are used in such passages as the following: 
"A Pharisee asks him to dine with him; and en- 
tering in, he reclined at the table. And the Phar- 
isee seeing it, wondered that he had not first 
been baptized [baptizo] before the meal." (Luke 
xi. 38.) 

"And on coming from the market unless they 

(153) 



154 Studies in the Greek New Testament, 

baptize [Revisers: or "sprinkle" — Westcott and 
Hort, and Tischendorf] themselves they do not 
eat," (Mark vii. 4.) 

The fact that the best authorities differ here, 
as to whether baplisdntai or rhantisontai (=^=to 
sprinkle) is the correct text, is in itself very sug- 
gestive. 

Let us now look in detail at the four occasions 
to which I have alluded. 

1. He honored his forerunner — noble, faithful 
John — by a public acceptance of him and his work, 
not allowing John's manly humility to deprive 
him of this one public honor from his Prince, 
this one sweet memorjr of his short, brave life. 
Everyone who is good and kind and wise encour- 
ages faithful workers by submitting to much and 
joining in methods that he does not thereby pro- 
claim to be essential or necessarily the most ideal- 
ly perfect. Those that do thus are the good, 
helpful, useful people in a Church or a communi- 
ty. Jesus accepted many tokens of love and many 
acts of service and other actions, not in order to 
make them essential, but because they were good 
and the best there were. He did not make non- 
essentials essentials by prohibiting them any more 
than by commanding' them. None of us knows 
exactly what our Lord meant to teach by being 
baptized with "John's baptism," which was "unto 
the remission of sins." He may not have meant 
to teach us anything, any more than he did by his 
circumcision. 



Appendix. 155 



2. We are told that his disciples baptized, 
" though Jesus himself," it is added [why added?] 
" baptized not." Well, that proves that he allozved 
them, many of whom had been John's disciples, 
to baptize; nothing more. Our Lord allowed 
much personal liberty of conscience and action. 
He accepted one whom the apostles endeavored to 
stop, because, as they said, " He followeth not 
with us." Peter never ate " anything common or 
unclean." Only " some " of his disciples " washed 
not their hands before they ate." John lived as 
a hermit, and differed from our Lord in many 
practices, baptism being among them. Jesus was 
never called "Jesus the Baptist," nor were his 
followers ever known as " Baptizers." His disci- 
ples and the people were used to John's ceremony 
of " baptism unto the remission of sins " (not unto 
the death of Jesus. Did John know of that death ?) 
It was a beautiful symbol. Why should the Lord 
forbid it? But any reader of the Gospels can see 
how small a part it plays in the teaching of the" 
"Teacher." He never preached a sermon on 
baptism. Say it means " dipping," and imagine 
"Jesus on the necessity of dipping," if you dare. 
He never, so far as is recorded, mentioned it in a 
single public discourse, and when he would w r in a 
soul by some miracle of mercy we never read of 
him as ever hinting any need of baptism ; but, 
though he might never see the man again, he 
would bid him " depart in peace." Yet the disci- 
ples were, or had been, already baptizing. 



156 Studies in the Greek New Testament. 

3. In his talk with Nicodemus he says: "Ex- 
cept a man be born again [or from above], he 
cannot see the kingdom of God. . . . Verily, 
verily, I say unto thee, Except a man be born of 
water and the Spirit, he cannot enter into the 
kingdom of God. That which is born of the flesh 
is flesh; that which is born of the Spirit is spirit. 
. . . So is everyone that is born of the Spirit" 
Whatever this means, it does not mean that water 
is a source of spiritual life or anything else that 
contradicts the whole life and teaching of Jesus. 
He sternly denounces and reasons against such 
doctrines of baptisms. "Foolish ones! Did not 
he that made the outside make also "the inside? 
However, give as alms the things within, and all 
things are pure to you." What a sarcastic answer 
would have been made by the Pharisees if told, 
" You must be dipped; you must be baptized. I 
deem it of importance " — what a sarcastic answer 
would have been made by them to him who had 
ever rebuked their stress on such rites by appeals 
to common sense and natural reason! "And he 
says to them, Are you also so without comprehen- 
sion? Do you not perceive that everything from 
without proceeding into the man cannot defile him, 
because it goeth not into his heart, but into the 
stomach, and is cast out into the draught?" 

4. Besides the conversation with Nicodemus, in 
"the Great Commission" alone do his recorded 
words embrace the subject of baptism ; and even 
then the words pertaining to that rite are recorded 



Appendix. 157 



only by one evangelist, Matthew, certainly; for 
the account in Mark is not contained at all in the 
two oldest manuscripts. Only in Matthew, then, 
is the subject of baptism there mentioned, and by 
him in a subordinate clause surrounded by three 
vital words to which their attention needed to be 
called. "All authority," says Jesus, "has been 
given me in heaven and upon earth. Go, there- 
fore, disciple all nations, baptizing them [not, as 
did John, " unto repentance," but] in the name of 
the Father, and of the Son, and of the Holy 
Spirit, teaching them to observe all the things 
which I commanded you." 

Does anyone dare assert, and on pain of exclu- 
sion from Christian communion demand that ev- 
eryone else believe, that he who never, in his own 
teaching of the multitudes, even mentioned the 
subject of baptism, excep>t such as he condemned ; 
who 'gave reasons for its not being needful that 
would apply equally to his own beautiful symbol 
if it ever were taught to be necessary ; who would 
send away to distant homes those who, like the 
Syro-phoenician woman, would never probably see 
him more, without one word on the subject; who 
ever taught that the Spirit quickeneth, the flesh 
profiteth nothing — dares anyone assert that he 
wishes his followers to have a different Spirit, and 
contend about washings and on his authority? O 
brethren! I believe he is grieved and wounded; 
grieved at our " hardness of heart; " grieved that 
we, " having cars, hear not, and having eyes, see 



1 58 Studies in the Greek New Testament. 



not; " grieved that we, like his disciples of old, 
are so slow of heart to see and understand; grieved 
at the waste of time and labor that belong to more 
serious things; grieved at the most fundamental 
principles of his religion obscured, or caricatured, 
yea, unwittingly blasphemed. 

There was a reason for specially mentioning 
baptism. It had been adopted by John, and its 
beautiful symbolism was liked by a symbol-trained 
nation and by the apostles. The Lord saw no 
reason to forbid it, but he did see a reason for 
teaching what it was to signify. "John's bap- 
tism " was to pass away. The apostles were not 
to preach a mere gospel " of repentance," but one 
of divine power, and the kingdom of the Father, 
of the Son, and of the Holy Spirit. This instruc- 
tion was necessary, for we read that later Paul 
" found certain discifles \_disci/ples even though 
wrongly taught and baptized] and said unto them, 
Did you receive the Holy Spirit when you be- 
lieved? And they said unto him, But we did not 
even hear whether there is a Holy Spirit. '- And 
he said unto them, Into what, then, were you bap- 
tized? And they said, Unto John's baptism. And, 
when they heard this, they were baptized into the 
name of the Lord Jesus. And, when Paul had 
laid hands upon them, the Holy Spirit came on 
them." (Acts xix. 1-6.) 

This same Paul, he who was sent by the King 
clothed with the highest authority to be his "Am- 
bassador to the Gentiles," he who says that, when 



¥ 1 






Appendix. 1 59 



Peter and James and John " saw that /had been 
intrusted with the gospel of the uncircumcision 
even as Peter with the gospel of the circumcis- 
ion," they gave me and Barnabas the right hands 
of fellowship that we should go to the Gentiles and 
they unto the circumcision" — he says to the Co- 
rinthians: "As to the rest, I do not know whether I 
baptized another, for Messiah sent me not to bap- 
tize, but to preach the gospel." (1 Cor. i. 17.) 

Then will I begin to worry about baftizo^ when 
I seek to know how the Pharisees and Sadducees 
made that yeast of which the Lord .told his disci- 
ples to beware ; when I anoint my head with olive 
oil before I dare to fast; when I enter my store- 
room and lock the door before I dare to pray. No 
more foolish are such fancies than are doctrines 
of water baptisms. Yet such slavishness never 
pleased Jesus. He never said about such things, 
" But it is better to be on the safe side." He did 
not desire to be regarded as an arbitrary despot. 
No; he said (Matt, xvi., Markviii.): "Why are 
you reasoning because 3-011 have not loaves? Do 
you not yet perceive cr understand? Have you 
your heart callous? Having eyes, do you not see, 
and having ears, do you not hear? How do you 
not perceive that I did not speak to }^ou about 
loaves? But beware of the yeast of the Pharisees 
and Sadducees." Even then he would not yield 
to their literalism. Yet, " Then they understood 
that he did not bid them beware of the yeast of 
the Pharisees and Sadducees, but of the teaching 



160 Studies in the Greek New Testamejit. 

of the Pharisees and Sadducees " — "The letter 
killeth, the spirit giveth life." 

But it is not merely against doctrines of bap- 
tisms in themselves that we would speak; we seek 
to see the spirit from which, as from a root, grow 
such travesties of spiritual religion. That spirit 
is ignorance of our Father's nature, and the spirit 
of crouching slavishness, not of trusting sonship. 
From that root, the same root whence grows anx- 
iety about the application of water, grew among 
the Jews the traditions of the elders, the washing 
of hands, the straining out the gnats, the many 
burdens imposed upon men — "too grievous to be 
borne," as Jesus himself said— and the very lock- 
ing up of the kingdom of heaven ; and, among the 
followers of the King, the fears that trouble seekers 
of the truth, baptismal regeneration, eternal dam- 
nation by the Father of all mercies and God of jus- 
tice of unconscious infants because unbaptized by 
somebody else, foot washings, ritualism and reli- 
gious fear and dread and petty anxieties of all kinds. 

Let the brave soldier of Christ not think merely 
of himself and some imagined arbitrary despot 
when he seeks " to get on the safe side." Let 
him think of which is the safe side for the king- 
dom of Christ, and endeavor to realize the spirit 
of his Lord. " God is love." " Perfect love cast- 
eth out fear" — fears within, that trouble seekers 
after truth. " He that feareth is not yet made 
perfect in love." " For you received not a spirit 
of slavishness again unto fear, but you received a 



Appendix. 161 



spirit of adoption as sons, by which we cry, Abba, 
Father^ 

II. The Halo of the Present. 

One of the chief objects aimed at in these stud- 
ies of the New Covenant, in the most nearly orig- 
inal form accessible to us, has been to enable us 
better to pierce through the halo of the present 
glory of Christianity and to see more clearly what 
it meant, and therefore what it means, to become 
a " follower of Jesus." 

The name we have already studied, and have 
seen that it was nothing except the familiar name 
Joshua — no more to the Jew of his day than are to 
us the names John or Samuel or Alfred or Luther. 

In our English Bible he is everywhere, by friend 
and foe alike, called "the Master;" but to those 
of his day that title was the common address of 
every teacher of religion, nothing but the Hebrew 
Rabbi; not so much as our word " Reverend " — 
awful word if assumed as a personal ornament and 
merit. 

For us the words Mary, "St." John, "St." 
Peter, Mount of Olives, Gethsemane, Calvary, the 
Cross, have a sacredness unfelt by those who, ere 
he had gilded them with glory, saw them in the 
light of a hot and dusty everyday life. To them 
they were but Miriam, the carpenter's widow; 
John and Simeon, the fishermen of half-heathen 
Galilee; Olive-tree mountain, and the to-be-ex- 
pected oil press at its foot; Skullhill, and worse 
than gallows on its summit. 
11 



1 62 Studies in the Greek New Testament. 

On our ears fall but lightly the words: " He has 
a demon and is crazy; why do you listen to him?" 
" You are that fellow's disciple; we are Moses's 
disciples. We know God spoke to Moses, but, 
as for this man, we don't know whence he is; " 
" This people that does not know the Law [=the 
Bible] is cursed ; " " Have any of the rulers [= the 
higher clergy] believed on him?" "Are you, too, 
of Galilee? Search the Scriptures, and see that 
out of Galilee arises no prophet;" "No, but he 
deceives the people;" "If anyone confesses him 
to be the Messiah, he shall be turned out the syn- 
agogue [=the church]." 

Lightly these words may impress us, but a real 
and terrible meaning did they have to the hearers 
of Him who was in the eyes of the leaders of reli- 
gion and the great in power: "a carpenter," a 
" Galilean," " a friend of wicked men and aban- 
doned women," " a winebibber," " a glutton," 
" a Sabbath breaker," " a deceiver," " a Samar- 
itan and possessed of a demon," "crazy," "ig- 
norant," " blasphemous," opposed to the Bible, 
a breaker of the rules of the Church: who was 
denounced by the highest Church authorities, 
mocked by the worldly, deemed a raiser of mobs, 
an impostor: hated by the upper classes and those 
in power, arrested, stripped, flogged, spit upon, 
mocked, cursed, stripped again, hung on worse 
than the gallows — and who yet, thank God, was 
Conqueror over them all. 

Well might John say: " This is the victory that 



Appendix. 163 



is victor over the world — even our faith. Who is 
he that is victor over the world except he that be- 
lieves that Jesus is the Son of God? " 

Ah, brothers! not if we say, "Lord, Lord," 
now ; but if then we would have chosen him, loved 
him, died for him, are we his disciples. Have we 
that spirit? Have we his spirit? To " despise dis- 
grace," to love our enemies, to live for others, to 
live to do not ours but our Father's will? 

" If a man have not the spirit of Christ, he is 
none of his." 

Oh, may He who is able to stablish us grant us 
his grace ! • 



III. NEW TESTAMENT EVENTS AND DA 



AN 



JOSEPHU! 

5 '.() 


Years 

after 

Actium 


Emperor. 


Ruler of Judaea. 


High Priest. 


'S." 










Herod, w 
Senate 






HEROD . . . 

(34 years.) 


i. Ananel-us . . 

2. Aristobulus . 


salem 
185th Oi. 6 

A hands 
royal 
Mariai 




AUGUSTUS . 

(43^ years.) 


7th year of Herod. 


3. Ananel-us . 


drown 
favor 
Restorec 
BATTL 




4. Jesus, son of 
Phabet . . . 


sevent 


II 




13th year . . . 

17th year . . . 
1 8th year . . . 


5. Simeon, son of 
Boethus . . . 


8 
Great fa g 
Augustu 
Herod B J 

eenth 

STONE 

thousa 


21 






6. Matthias, son of 
Theophilus . . 


Agrippa 
visits 
in the 

■ ■ -v. 1 








7. Joazar .... 


Suspicio 1 
Portio 
worms 

GETHE 

kill hii 
his hei 
wife ai 


Between 

20-27 




Death of Herod. 




great r 
cution a 
moned 
Jerichc h 

Thirty-fq j 






of Jen— — 










I. xxxi— 






ARCHELAUS . 

(Between 8 and 
10 years.) 




Disorder x 
us. H-— 5 

Great ' ' 3 
tended 
and Sa 
of Per 


37-36 




ARCHELAUS . 


8. Eleazar, son of 
Boethus . . . 

9. Jesus, son of Sie. 


TRARC 

tis(als. 2f3 

; ; ;-i- 5 

Banishec x - 3 
the 9/// x - J 



III. NEW TESTAMENT EVENTS AND DATES SOLELY ACCORDING TO JOSEPHUS AND THE NEW TESTAMENT. 


JOSEPHUS. 


NEW TESTAMENT. 


" Years 
after 




Ruler of Judaea. 




Other Matters "f Special Interest. 


References In 
"Antiquities." 


Years 
after 

1 lirisl 


Facts Important for Chronology or Comparison. 


Reference. 




AUGUSTUS . 
(43^ years.) 


HEROD . . . 
(34 years.) 

7th year of Herod. 

13th year . . . 

17th year . . . 

18th year . . . 


1. Ananel-us . . 

2. Aristobulus . 

3. Ananel-us . . 


] Icrod.w ho had been appointed king by the Roman 
.Senate, after three years gets possession of Jcru- 


XIV. xiv. 4 

xv. 14 

XV. ' ii! 4 

iii. 1 3 
3 

V. 1, 2 

ix. 3 

i-3 
x- 3 

3 

XVI. ii. 1 










[85th OLYMPIAD 






A handsome youth of sixteen, descendant of the 
roval Asinoncans, and brother of the beautiful 
Mariatnne, Herod's wife. At the end of a year 
drowned by Herod's orders on account of his 
















BATTLE of ACTUM — 187th Olympiad— in the 
seventh year of Herod ..." 






4. Jesus, son of 
















5. Simeon, son of 
Boethus . . . 

6. Matthias, son of 


Great famine 




n 


Augustus visits Asia and honors Herod . . . 

Herod BEGINS to build the TEMPLE in the eight- 
eenth year of his reign, using many GREAT while 
stoneI, about 40 ft. x 12x8, and employing ten 
thousand skilled workmen 

Agrippa the second man in the Roman Empire, 
Visits Herod and offers great sacrifices to God 
in the Temple 












Cf. "Rabbi, see what manner of stones and what 




21 






















7. Joazar .... 


Suspicions, misery, and cruelty of Herod's last day s. 
Portions of his body rotting and consumed by 
worms. All the leading Jews SUMMONED to- 
gether to Jericho. In his suffering he tries to 
kill himself. His last act was to kill another of 
his heirs (having already put to death a beautiful 
wife and her two talented sons) and provide for a 
great mourning at his death by ordering the exe- 
cution of all the leading Jew s whom he had sum- 
moned and already shut up in the hippodrome at 
Jericho 

Thirty-four years after he had gotten possession 
of Jerusalem (same number is given in "Wars," 
I.xxxiii.S; 


vi. 8 
viii. 1 


,,, 


"Decree from Ca:sar Augustus that nil the world 
should be enrolled" "in those days" [="the days 
of Herod," Luke i. s] - • • " 

BIRTH ol the LORD . . . "in the days of Hero.. 
the king." [Herod is at last about to die. Who 
is to succeed him? lie has slain or disgraced his 
natural leirs. is this of God? Is the Messiah 
about to come to take his kingdom?] "Where is 
be that is born King of the Jew s ? . . . for we are 
come to do him homage." Herod collects "all 
the chief priests and scribes of the people." . 

He slays all the male children in Bethlehem "from 






Retwrrii 

2+ and I 


Luke ii. 1. 
Matt. ii. 1^4 








"When Herod had died, . . take the little child." . 


19 






ARCHELAUS . 

(Between S and 
10 years.) 

ARCHELAUS . 


S. Eleazar, son of 


Disorder* among the people. Cruelly of Archela- 
US. He goes to Rome to receive his kingdom. 
Great disorders in his absence, and many prc- 
tended flings. Archelaus is made ruler of Jud.ka 
and Samaria. (Herod) Antipas made TETRARCH 
of PeR/F.A and Galilee, and Philip made Te- 
TRARC11 of BATANEA.TRACHONITIS.and Aurani- 
tis (alsp Wars, 11. vi. 3, and Antiq. XVIII. ii. 1). 


ix. 10 

xi. 4 

xiii. 1 

1 


1 2-<)V 2 


RETURN from Egypt. 

"But having heard that ARCHELAUS is king in Ju- 
d.f.a in the place of his father Herod, he was 
a/raid to go thither." 






9. Jesus, son of Sie 






37-36 


Banished to Gaul in the 10th (Wars, II. \ii. 3: "in 
the 0///" ) year of his rule 





TES SOLELY ACCORDING TO JOSEPHUS 



Other Matters of Special Interest. 



ho had been appointed king by the Roman 
>, after three years gets possession of Jeru- 
in the 



ome youth of sixteen, descendant of the 
Asmoneans, and brother of the beautiful 
nne, Herod's wife. At the end of a year 
ed by Herod's orders on account of hi 

with the people 

1 

E of ACTIUM— 187th Olympiad— in the 
h year of Herod 



mine 

s visits Asia and honors Herod . . . 
EGINS to build the TEMPLE in the eight 
year of his reign, using many great white 
s, about 40 ft. xi2x8, and employing ten 

nd skilled workmen 

, the second man in the Roman Empire, 
Herod and offers great sacrifices to God 
Temple , 



References to 
"Antiquities." 



ns, misery, and cruelty of Herod's last days 
ns of his body rotting and consumed by 
. All the leading Jews summoned to- 
r to Jericho. In his suffering he tries to 
Dself. His last act was to kill another of 
rs (having already put to death a beautiful 
id her two talented sons) and provide for a 
nourning at his death by ordering the exe- 
of all the leading Jews whom he had sum- 
and already shut up in the hippodrome at 
:> 

>ur years after he had gotten possession 
tsalem (same number is given in "Wars," 

ii. 8) 

s among the people. Cruelty of Archela- 
e goes to Rome to receive his kingdom, 
disorders in his absence, and many pre- 
kings. Archelaus is made ruler of Judaea 
maria, (Herod) Antipas made Tetrarch 
ma and Galilee, and Philip made Te- 
h of Batanea,Trachonitis, and Aurani- 

Wars, II. vi. 3, and Antiq. XVIII. ii. 1). 

1 to Gaul in the 10th (Wars, II. vii. 3: "in 
") year of his rule 



XIV. 



XV. 



xiv. 

XV. 

xvi. 
ii. 



11. i-j 

3 

V. I, 

ix. 

i-3 
x. 3 



XVI. 
XVII. 



xi. 4 
xiii. 1 

1 



Years 
after 
Christ. 



A.D. 



Between 

! 1 and I 



12-9% 



Facts 



Cf. "Rabb 
manner 



"Decree fi 
should t 
of Heroi 

BIRTH o\ 
the king 
is to suet 
natural 
about to 
he that i 
come to 
the chie 

He slays a 
two yea 1 

"When H: 



RETURN 
But havii 

D/EA in 
afraid to 



EVENTS AND DATES SOLELY ACCORDING TO JOSEPHUS AN 



josephus. 



^h Priest. 


Other Matters of Special Interest. 


References to 
"Antiquities." 




Affairs in Judaea worse and worse. Robbers 
abound. " Impostors and deceivers persuade 
the people to follow them into the wilder- 
ness, for that there God would show them man- 
ifest wonders and signs." 

"Deceivers and false prophets lead the people 
into the wilderness^ saying God would show them 
there signs of freedom " (Wars, II. xiii. 4). An- 
other kind of robbers, the "Assassins," arise 
(xiii. 3). An Egyptian leads 30,000 men from 
the desert to Jerusalem. His followers are scat- 
tered bv Felix, but he escapes (xiii. 5). 

JOSEPHUS, "at the age of 26," "when Felix 
was procurator of Judaea," goes to Rome, in the 
days of " Nero." (Life, 3.) 


XX. viii. 6 


imael . 
>eph, son of 


The Jews send to Rome to accuse Felix .... 


8 

9 

9 

11 


lanus . . 
of Annas.) 
onths.) 

;us, son of 
>nius. 


Death of Festus. Ananus, a Sadducee, cruel and 
rash, illegally calls the Sanhedrin before the new 
governor arrives, and has " the brother of Jesus, 
the one called Christus — -James was his name " 
— and "some others" stoned for "transgressing 
the Law." Good citizens indignant. Ananus 
deposed 


ix. 1 

i 








bus, son of 

IALIEL . 


Four years before the war in the days of Albinus a 
strange prophet crying night and' day: "A voice 
from the East and a voice from the West, a voice 
from the four winds: a voice against Jerusalem 
and the Temple, a voice against the bridegrooms 
and the brides, a voice against the whole peo- 
ple." . . "Woe to Jerusalem." (Wars, VI. v. 3.) 


4 

7 

xi. 1 


.tthias, son of 

OPHILUS . 






Beginning of the War in the 2nd year of Florus 




20,000 Jews murdered in C.esarea in one hour; 
as manv more in Svria 


•'Wars." 




IT. xviii. 1, 2 


" 


After a rule of 13 years and S days 


IV. ix. 2 




Comets, signs in heaven, and false prophets . 

et, as going around on the wall of the city he 
cries out, " Woe again to the city and the people 
and the Temple," and adds finally, " Woe also to 
me," is struck bv a stone from a catapult and 
killed . . . . * 


VI. v. 2, 3 

2 > 3 
IV. xi. 5 




VESPASIAN made emperor 


1 . . . . 


1,100,000 Jews perish in the siege 

Fall of Jerusalem in the 2nd year of Vespasian. 


VI. ix. 3 
x. 1 







NEW TESTAMENT EVENTS AND DATES sol ELY ACCORDING TO JOSEPH! s AND THE NEW TESTAMENT (O.ntinukii) 








as? 


,.:,„,..„„. 


B. ted j.*-. 


„*„,.„„, 




■ ■■ 


AD. 




",.„„«. 






Coponius 


ii ANNAS 


' I':;:!;:';?!,:'' }:!'"■ j:\lib!\:"^'l'l:i 


XVIII. i. 1 




"•!/'■■' (?) "■ [TheudasJ," says Gamaliel 

"ance Jl'UAs llu (..M :l MX in I Ik- (la, * <if III, 
enroll, n,-i,l. ami Ii ,1 awa, iihkIi people afler 










ii < 








DEATH of At 


Marcus Ami 

AnnlusRufus 

GUSTUS . . 








,8J ■ <] 


JEM N in Hi,- 1 EMI'l'.E « he,, - i .- „-.ir» ,,1.1 ' 






,;■- years after the battle of Actium .... 


4^ 




HBERIUS . 
[11% years.) 


Valerius tus 

Pontius PILATB 


, 3 l Icazar 

Canthera: 
15. Joseph CAIA- 


KtimiM.I alU-i nil,- \v»t" .'.'.'- 

R .1 aft< 1 ■■■■. i ear 


' 


_-.;'. :/,' 






S4» 




'(ir.iinv relumed i" Home, li.i\iit„' spent 11 years 

II, |ll, I.I ... ..111! I-..N 1 11 - I'll MM.MI1I 










5<-5« 








!..,■. m jreort after the Beginning of tlie .1'bh 




33-a8 


«I„ 46ve . this sanctuary b .- . . . . 


John ii.ao 


I'ri-S 


5th rear ofTi- 


.thyearoiPlLATK 


' 






33M°! 




23 




LrC . . 






":;;:," (::!„!' 1 ;,- ' : ■ . ,',",:; ';;:::::: 


XVIII. Hi. 3 


3Sl-.1r! 


^, EH;£ ; r £;,;:,,: -r ■""•:- " Ca,a 


Wis iv. 6 
»-34 


<Hi 


2»l year ol Ti- 


oth year of Pilate. 




111.. ti:., .,-..!■ Ml (., 1-1/11., U.Imm I,, i- Ii, .,,,1 in 


'-' 


■■ 




ix. 19 



NliW TENTAMENC H'tM'S AMI HAI'lis Sdl.KI.'i \CCOKIHN(, CO J< INEl'l 11 ■ 



JEW TESTAMENT (Cos 





" 






1ii:v 


*»,.,.... 


„.,...,.,„„,. 




' 


■ l: \,'. 






""""• 


"""""" 




DEATH ..1 Tl 


IERIUS 




oil ..1 Annas appi.iiit.-.ll.i Vililliu- [our ilnvi. I.f 
1 •»- .- l.r.ni- Iil.iil.-.ithol Tili'iriuv 


» 


II. v. 3 


4' .1* 


1 : ■ Mi, : Mo. ins. ..1 1 -.. . 1 1 . Ml [CI. Your Ex- 

' ■ ■ 


.nK. .v Acts 

Vis iN. 31 




CAIUS . . 
i Caligula.) 

DEATH of CA 


I US 




ol .1 sllllue of llin Klop.-nir ' 




viii. 7 




■ 














1 a re g ) 








CLAUDIUS . 
(13 years, 8 
months 1 


AGRIPPA.gi 

(3%'ar's.)' 


ofAGRIPPA 


\-ri|ip.i in.ulf Lin- .1I.0 of /"'/./</ .11. .1 S. 1111.0:. 1 
\..,:;.|. ,. . . 1 i . .infill hi oliM-ni- .mil fo-U-r .ill the 


11 .-3 


171-441 


|eS^;|^ 






s t h v ear 


Cuspius Kadus . 


20. Joseph . . 
[ijon ,,1 i. amei 1 


'f^0:M^ : :i 




•• 3 


5= > 


CI. Paul .....1 "the; ..1 the cii 

Cf. Gamaliel's ipeechi " Before thi 
1 in 1 in inebo 

, ,. /„/,i. ,./ t.altU. " [n.iim.i 
■ 
-1 imini "Lull l.»'l, II..M 1 lllllli 


■ 




DEATH of CL 


FELIX .... 

[audius . . . 




After .! rei»n ..f i,vi \ks .11.1 * 1 1 


.-..'■ 


■ 


Cf. "AH. 1 some .l.n- li 1 'v with Dm ■ 


Ilil 

«xv. 13 



D THE NEW TESTAMENT (Concluded). 





NEW TESTAMENT. 


A.D. 


Facts Important for Chronology or Comparison. 


Reference. 


Between 
68-63 


Cf. "For many false prophets shall arise." . . "If 
they say unto you, Behold, he is in the wilder- 
ness; go not forth." 


Matt, xxiv 


"Art thou the Egyptian who stirred up and led into 
the wilderness the 4,000 men of the Assassins?" 

The high priest Ananias commands Paul to be 
smitten. Paul doesn't know him to be high 
priest ... 

"Claudius Lysias to the most excellent Governor 
Felix, greeting." . . 


Acts xxi. 38 

xxiii. 2-4 
26 








"At end of two years, Felix receives as successor 
Porcius Festus, and wishing to leave behind a fa- 
vor with the Jews, Felix left Paul bound." . . 

"When some days had passed, Agrippa the king 
and Bernice came down to Csesarea to greet 
Festus." . ........ 


27 

xx v. 13 

xxvii. 
Gal. i. 19 


Paul sent to Rome ........... 

Cf. "James the Lord's brother." 


7oi-66J 






71 1-681 

7 2 f-69f 
74f~7of 






" Great signs from heaven. False Messiahs and 


Matt. xxiv. 




and Luke 
xxi. 


" Great tribulation." 

"THIS GENERATION shall not pass away, un- 
til all these things be accomplished." .... 


Matt. xxiv. 



iv 




NEW TESTAMENT EVENTS AND DATES SOI. ELY ACCORDING TO JOS 


SPHUS A 


N 


) THE NEW TESTAMENT (Concluded). 




JOSEPHUS. 


NEW TESTAMENT. 


Si, 


Emperor. 


Ruler of J.idsa. 


High Priest. 


Ollur M;ilnrs of Speci;il Interest. 


References to 


A. I). 


Facts Important for Chronology or Comparison. 


Reference. 




NERO . . . 

%% year of N 


ERO 




Affairs in Judsea worse and worse. Robbers 
abound. "Impostors and deceivers persuade 

the people to follow them INTO THE WILDER- 
NESS, for thai there God would show them man- 

"Deceivers and false" prophets lead the people 
into the -.iil.lrrm-ts, saving God would show them 
there signs of freedom" (Wars, 11. xiii. 4). An- 
other kind of robbers, the "Assassins," arise 

the desert to |erusa!em. His followers are scat- 
tered l.v Fel'.x, bul he -•,-,„/,■,- (xiii. 51. 

fOSEPHUS, "at the age of 26," -when Felix 
was procurator of lud.va," goes to Rome, in the 
days of "Nero." (Life, 3.) 


XX. viii. 


6 


Between 
68-63 


Cf. " For many false prophets shall arise." . . "If 
thev sav unto you, Behold, he is in the wilder- 
ness; go not forth." 

"Art thou the Egyptian who stirred up and led into 
the wilderness the 4,<xx> men of the Assassins?" 

The high priest Ananias commands Paul to he 
smitten. Paul doesn't know him to be high 
Priest 

"Claudius Lysias to the most excellent Governor 


Matt. xxiv. 
Acts xxi. 38 


9- 












22. Ishmael . . 






s 
9 
9 




"At end of two years, Felix receives as successor 
Porcius Festus, and -vis/iino to leave behind a fa- 
vor with the Jews, Felix left Paul bound." . '. 

"When some days had passed, Acrii'PA the king 
and Bernice came down to Csesarea to greet 
Festus." 












Albmus. . . . 


23. Joseph, son ot 


The Jews send to Rome to accuse Felix .... 


2 7 




24. A nanus . . 
(Son of Annas.) 
(3 months.) 

25. fesus, son of 
Dartnius. . . 


Death of Festus. Ananus, a Sadducee, cruel and 
rash, illegally calls the Sanhedrin before the new 
governor arrives, and has " the brother of Jesus, 

— and "some others" stoned for "transgressing 
the Law." Good citizens indignant. Ananus 
deposed 


xxv. 13 




Cf. "James the Lord's brother." 


Gal. i. 19 






Gessius Florus . 


26. Jesus, son of 

27. Matthias son of 

Theophilus . 


Four years bejorc the war in the days of Albiiuis a 
strange prophet crying night and' day : "A voice 

and the Temple, a voice against the bridegrooms 
and tile brides, a voice against the whole peo- 
ple." . . « Woe to Jerusalem." (Wars, VI. v. 3.) 




4 

7 
1 


70J-66J. 






Between 






94*95:; 


Beginning of the War in the 2nd vear of Florus 
and the 12th of Nero " 






Death of N E 


RO 




20,000 lews murdered in C.issarea in one hour 

as many more in Syria 

After a rule of 13 years and 8 days 




7'!-^': 






96J 


II. xviii. 1 
IV. ix. 






97^ 


Gai.ua 17 mos. 
Wars, [V. ix 

Otho, 13 mos. 

v£2L». ,8 

mos.; xi. 4). 
VESPASIAN. 






Comets, signs in heaven, and false prophets . . 
After 7 years and live months( ?) the si range proph- 

cries out. " \\ oe again to the eirv and the people 
and the Temple," and adds finally, " Woe also to 
me," is struck bv a stone from' a catapult and 

killed. . . . : 

VESPASIAN 111; ■ 1 mpi ror 


VI. v. 2 

- 
IV. xi. 


3 
3 


7 2 l 6 9l 


"Great signs from heaven. False Messiahs and 
false prophets." 


Matt. xxiv. 
and Luke 


99S-9S^ 








1,100,000 Jews perish in the siege . . 

Fall of Jerusalem in the 2nd year of Vespasian. 


VI. ix. 


.. 


74f-7°f 


" Great tribulation." 

"THIS GENERATION shall nol pass away, un- 
til all these things be accomplished." 


Matt. xxiv. 









3 



